Digitized by the Internet Archive
in 2013
http://archive.org/details/jesuitministryof403kasl
THE SPIRITUALITY OF JESUITS
The Jesuit Ministry of Publishing
Overview of Guidlines and Praxis
Robert J. Kaslyn, SJ.
BX3701 .S88
v.40:no.3(2008:fall)
10/30/2008
Current Periodicals
AUTUMN 2008
THE SEMINAR ON JESUIT SPIRITUALITY
The Seminar is composed of a number of Jesuits appointed from their provinces in the United
States.
It concerns itself with topics pertaining to the spiritual doctrine and practice of Jesuits,
especially United States Jesuits, and communicates the results to the members of the provinces
through its publication, Studies in the Spirituality of Jesuits. This is done in the spirit of
Vatican II's recommendation that religious institutes recapture the original inspiration of their
founders and adapt it to the circumstances of modern times. The Seminar welcomes reactions or
comments in regard to the material that it publishes.
The Seminar focuses its direct attention on the life and work of the Jesuits of the Unit-
ed States. The issues treated may be common also to Jesuits of other regions, to other priests, re-
ligious, and laity, to both men and women. Hence, the journal, while meant especially for Ameri-
can Jesuits, is not exclusively for them. Others who may find it helpful are cordially welcome to
make use of it.
CURRENT MEMBERS OF THE SEMINAR
R. Bentley Anderson, S.J., teaches history at St. Louis University, St. Louis, MO (2008)
Richard A. Blake, S. J., is chairman of the Seminar and editor of Studies; he teaches film studies
at Boston College, Chestnut Hill, Mass. (2002)
James T. Bretzke, S.J., teaches theology at Boston College School of Theology and Ministry,
Boston, Mass. (2006)
Gerald T. Cobb, S.J., teaches Enghsh at Seattle University, Seattle, Wash. (2007)
Patrick J. Howell, S.J., is rector of the Jesuit Community and Vice-President for Mission and
Ministry at at Seattle University, Seattle, Wash. (2006)
Mark S. Massa, S. J., teaches theology and is director of the American Catholic Studies Program
at Fordham University, Bronx, N. Y. (2006)
Thomas Massaro, S.J., teaches theology at Boston College School of Theology and Ministry, Bos-
ton, Mass. (2006)
Michael C. McCarthy, S.J, teaches theology and classics at Santa Clara University, Santa Clara,
Cal. (2008)
Thomas J. Scirghi, S.J., teaches liturgy at the Jesuit School of Theology at Berkeley, Berkeley,
Cal. (2007)
Thomas Worcester, S.J., teaches history at the College of the Holy Cross, Worcester, Mass.
(2007)
Michael A. Zampelli, S. J., teaches theater and dance at Santa Clara University, Santa Clara, Cal.
(2007)
The opinions expressed in Studies are those of the individual authors thereof. Parentheses des-
ignate year of entry as a Seminar member.
Copyright © 2008 and published by the Seminar on Jesuit Spirituality
Business Office
Studies in the Spirituality of Jesuits
3601 Lindell Blvd.,
St. Louis, MO 63108
TeL 314-633-4622 ;Fax 314-633-4623
E-mail ijs@jesuitsources.com
Editorial Office
Faber House
102 College Road
Chestnut Hill, MA 02467-3841
TeL 617-552-0860; Fax 617-552-0925
E-mail fleminpb@bc.edu
The Jesuit Ministry
OF Publishing
Overview of Guidelines and Praxis
Robert J. Kaslyn, S.J.
STUDIES IN THE SPIRITUALITY OF JESUITS
40/3 • AUTUMN 2008
the first word . . .
1 he start of another ho-hum week in the office. Let's boot up the computer
and see what's going on in my little world. Someone currently based in Nigeria
tells me that I've won an international lottery again. Great. I've always wanted
to be rich. Wiring a few hundred pounds to a solicitor's office in London will
start the process of transferring the funds to my account. How many lotteries
have I won this year? An incredible run of good luck. Delete. London solicitors
with Nigerian connections must be busy people these days. Last week a mis-
sionary told me that she had received a huge grant from an international foun-
dation, but the funds were frozen in England. A few hundred pounds wired
overseas would enable the lawyers to begin the currency exchange that would
save hundreds of lives and spread the Gospel throughout the continent. The ul-
tra pious language raised suspicions. Delete.
Not all these correspondents want money directly. Some actually want
to take care of my money. Several times a week various banks and brokerage
houses inform me that the security of my account has been compromised, and
my investments are now at risk. I could lose millions, unless they receive con-
firmation of my account numbers, PIN and the institutions that oversee my
holdings. Do budget conscious superiors know about this portfolio? Does the
I.R.S.? Delete. Someone must have blown my cover on my vast collection of
credit cards. All of them seem to have been issued by companies with extreme-
ly porous security, however. Not to worry. Sending in my credit-card numbers,
date of birth, social-security number and mother's maiden name will enable
this solicitous account manager to remedy the problem before an unscrupu-
lous person in Hungary assumes my identity and buys a Porsche in my narae.
Imagine some deluded soul wanting my credit rating. Delete.
Someone out there must know my actual financial status. Over the past
few months, several potential benefactors have promised to increase my earn-
ing power a hundred percent by sending me a graduate degree. Why stop with
a Masters? Go for the Ph.D. No books, no exams, no classes. Send money Spec-
ify the area. Spelling ichthyology or veterinarian might prove an obstacle, but
they don't seem to be sticklers on details. If only someone had told me about
this forty years ago, it would have saved a lot of time and bother. What's done
is done. No regrets, but should I forward this material to some formation direc-
tors? Think of the money this plan could save for the province area seminarii.
Why bother? Superiors never listen to me anyway. Delete.
Health care has become a terribly expensive proposition in our graying
provinces, but help is available. Forget Medicare and the Jesuit Health Trust.
in
Again this morning I received another notice that there are people out there who
ship medications, all sorts of them, at a fraction of the price charged by pharma-
cies. No prescriptions required. That cuts down on bills from doctors and hos-
pitals. Wait. Even more. If the medications don't cure the symptoms, whatever
they are, the patient can apply heat and reduce the compounds to their constit-
uent elements: anti-freeze and paint remover. Delete. Drat! That was too hasty.
The anti-freeze might come in handy for the Porsche.
More good news for perfectly healthy consumers as well. For a mere
$19.95 plus postage, a company will send me a genuine, collectible, gold Rolex
wristwatch. (It could be one of the line made in Taiwan or Sri Lanka, of course,
but if it is a genuine Swiss version, I wonder if it comes complete with the wrist
of the original owner.) No, my Timex is good enough. Delete. The spam box is
empty and I turn to other projects for the day. Dull stuff for the most part, but
by this time tomorrow I probably will have won another lottery, so there's some-
thing exciting to look forward to.
Junk mail has been with us a long time. Ed McMahon and I have become
real pen palls over the years. Every few months he writes to tell me of some
vast sum of money I have already won. Anyone who has ever subscribed to any
magazine goes onto a mailing list for other magazines looking for new readers.
A listing in The Catholic Directory guarantees a on-going supply of ball point pens
and personalized mailing labels from various fund-raising organizations, espe-
cially around Christmastime. Buying a pair of socks from a mail-order company
puts one on track to build a library of clothing catalogues, guaranteed to be up-
dated every month for the rest of one's natural life.
The intrusion into private space is nothing new either. Every time we turn
on a radio or watch a television program, someone violates our privacy by try-
ing to sell us products we don't want. Drivers have billboards pushing some
message through their windshields, and now even toll booths have sponsors.
The highway authority picks one pocket while a credit agency tries to pick the
other. Even in the movies, a ten-dollar ticket does not protect the hapless cus-
tomer from being pummeled by a cascade of ads not only for five-pound drums
of popcorn and supersized Slurpies, sold right in the lobby, but for condomin-
iums in Florida, right next to a golf course. Then they turn up the volume for
fifteen minutes of ear-splitting commercials (the professional term is "creating
buzz") for other movies that won't be released for several months.
But we have to admit e-mail spam is something quite different. At a mini-
mal cost, someone can send out millions of these things with the click of a mouse.
The law of averages works with the spammers. Out of a million strikes, they can
be sure that at least occasionally someone will be gullible enough to send the
hundred pounds to London. The volume is astounding. I used to get two or
three pieces of paper junk mail in the course of a week. Now I clean out from ten
to twenty spam items every day, many of which, to put it tactfully, are patently
offensive. Less tactfully, revolting. It's out of control.
iv
Swindlers and scam artists aren't the only problem. Here I have to choose
my words very carefully. Now anyone can put up a web site or make a comment
on a blog site. Many are intended to provide a genuine service, but without some
form of regulation there can be problems. These can be as innocent as inadver-
tently posting inaccurate information in a Wikipedia entry (which explains why
some universities have put it off-limits for students doing term papers) or as ma-
licious as the posting of unadulterated lies about a political opponent during a
campaign. Even church people have been accused on occasion of posting mis-
information about a public figure's religious convictions or about some group's
"loyalty" or "orthodoxy." In the past, editors of reputable journals would try
to ensure some level of truth, if only to protect the reputation of their publica-
tion. We have regulations about sending unsolicited obscene materials through
the mails. Slander laws keep some of our more loud-mouthed radio and televi-
sion commentators within the boundaries of reason, and the Federal Communi-
cations Commission, on occasion — on very rare occasions — tries to rein in some
I comic or talk show host who wants to test the limits of community standards.
But as yet, no one is looking over the Internet. It seems bloggers can say what-
ever they want, and the lie, distortion, or unfairness stays out in cyberspace until
someone refutes it. By the time they do, the harm is done.
In this rapidly changing world of communication. Bob Kaslyn suggests
that it may be time for American Jesuits to revisit a few of our own regulations
and customs regarding the distribution of materials we put out for public con-
sumption. A good number of Jesuit ministries have set up their own web sites
for genuinely apostolic purposes. These represent not only the individual Jesuit
who runs them, but the institution he works for and ultimately the Society and
the Church. No one uses the word "censorship" comfortably in an American con-
text or even in a post-Vatican II context, and no adult is happy about submitting
writings to someone else for approval. The issue can be reduced to the odious ex-
pression "thought control." Yet the potential for miscalculation, misunderstand-
ing, and eventual embarrassment remain very real risks for any Jesuit who goes
public with his ideas.
The problem extends beyond the Internet. These days it is not uncommon
for a Jesuit to be contacted by the press for instant analysis of some Church-re-
lated item in the news. Print reporters have deadlines, and the twenty-four-hour
news cycle forces cable and even broadcast stations to get the story out right now,
if not yesterday, lest they be scooped by the competition. Seeking clearance for a
ten-minute telephone interview, of which thirty seconds might be used, strikes
many of us who have been in that situation as a bit ururealistic. Reporters will
never give editorial rights to their subjects, and as a result we have no control
over how they will use our words.
To cite one personal example, a few years ago a reporter from the New York
Times called to ask me if I thought The March of the Penguins was a moral parable
in support of "family values" among humans. I told him it was a beautiful nature
documentary, period. He pushed me. He cited several church spokesman stand-
ing clearly to my right who predictably argued that the film was a clear condemna-
tion of homosexuality, extramarital sex, and divorce. Not wanting to start an inter-
denominational incident over a movie about birds, I tried to be respectful of their
opinions and said something ecumenically sensitive like, '1 suppose you could
interpret it that way''; with the implied but unspoken subtext, ''but it would be
silly." The quote came out, "You could interpret it that way," thus supporting the
author's presupposition of unanimity among church establishments. Then came
angry e-mails and calls from scientists (you don't know penguins) and gay activ-
ists (the churches hate us). By this time I would have preferred to be freezing my
flippers with those dopey penguins in Antarctica than cavorting on the pages of
The Times. I don't blame the reporter. He had a piece to submit on deadline and
within his space limit. He had to present a simple thesis without muddying the
waters with conflicting opinions that undercut the point of his story. It happens.
Not all Jesuit media involvement faces time constraints, and realistically
an author could seek prior approval in many instances. One thinks especially of
academic publication. A problem remains. A Jesuit writes as an individual schol-
ar spelling out the results of his own research and reflection, but at the same time,
he writes as a representative of the Church, the Society of Jesus, and the academ-
ic institution. Clearly, the potential for conflict between these two perspectives
exists, as history has shown on many occasions. Again the wide variety of subject
areas and periodicals make generalizations very difficult. An article or book on a
hot-button ecclesiastical issue, like stem-cell research or papal authority should
probably be treated differently than would a study of the digamma in Homeric
hexameters or protein inhibition in earthworms in Guatemala. Academic jour-
nals have referees and editors, who presumably take responsibility for the accu-
racy and credibility of their publications. When is it appropriate for church au-
thorities to insist on yet another round of vetting?
Writing as a canon lawyer. Bob leads us through several of the thickets
of Church law and Jesuit practice, past and present. Much of the material he
provides in the opening sections and the appendices can be used as a reference
source when questions arise. The documents are complex, as legal writings gen-
erally are. Even those of us who are not legal scholars and thus may lack the ex-
pertise to work through all the evidence Bob presents, will surely find the section
"Norms and Praxis" both accessible and illuminating. At the end, although some
of the major problems remain unresolved, thanks to Bob's efforts we will have a
clearer sense of the issues. As is usually the case in such complicated matters, ab-
solutist solutions on either side can be deceptive. In gray areas of law and prac-
tice, prudence reigns, but at least with Bob's help we have a better understand-
ing of the decisions we're trying to be prudent about.
A few second words. . .
The beginning of another academic year brings our annual spin of the re-
volving door for the Seminar on Jesuit Spirituality.
First of all, the Seminar — and by extension the entire U.S. Assistancy —
thanks Jerry McKevitt and Phil Rosato at the completion of their three-year terms
on our board. We will miss their insightful comments on submitted manuscripts
vi
and their lively comments during our discussions. Our friendship endures, of
course, but we will miss having the opportunity to see them several times a year
at our meetings.
Newly elected to the Seminar are Bentley Anderson and Mick McCarthy.
Bentley a member of the New Orleans Province, is associate professor of
history at St. Louis University. He did his Ph.D. in American history at Boston
College. He wrote Black, White and Catholic: New Orleans Interracialism, 1947-1956,
published by Vanderbilt University Press. While continuing his research into
race relations in the post-war United States, he has spent time in Zimbabwe and
South Africa to add a comparative dimension to his research.
Mick is a member of the California Province. After reading the humani-
ties "greats" at Oxford University, he went to Notre Dame for his Ph.D., special-
izing in patristic literature on the Psalms, with special focus on St. Augustine. He
is currently assistant professor at Santa Clara, holding a joint appointment in the
Departments of Classics and Religious Studies.
Welcome to the Seminar!
A close reading of the inside front cover will reveal that several of our
returning members have undergone transitions. Over the past few months Jim
Bretzke has joined the faculty of the newly founded Boston College School of
Theology and Ministry. Tom Massaro remained on the faculty of Weston Je-
suit School of Theology, but now the entire school is in the process of moving
from Cambridge to the Brighton campus of Boston College, where it will now
be considered part of the School of Theology and Ministry. Pat Howell has
added the title of rector to his role as Vice President for Mission and Ministry
at Seattle University.
A final note: The Jesuit Conference has begun to put current issues of
Studies on its website. This is an experiment and a preparation. As is the case
with almost all academic journals, we keep looking at the inevitable rise in the
costs of production and postage. We're all searching for the proper balance to
make our publication available to the widest audience at the least expense. If
some day Studies has to adjust it distribution system in some way, weTl have
the experience to make an informed judgment. In the meantime, enjoy your
printed copy. We have no plans to change in the immediate future, but it's best
to prepare for the future.
Richard A. Blake, S.J.
Editor
mt
CONTENTS
I. Introduction 1
11. Proper Law of the Society of Jesus 4
The Constitutions and Complementary Norms 6
Father Kolvenbach on Publishing 10
Books and Other Writings and Creative Works 11
Article I: Norms from the Common Law 11
Article IL Norms Proper to the Society of Jesus 14
in. Publications Requiring Permission 21
The Competent Authority 22
The Expert Examiner 23
IV. Norms and Praxis 25
V. Concluding Remarks 28
Appendex 1 31
Appendix II 37
IX
Robert ]. Kaslyn, S.J., entered the New York province in 1975. Af-
ter completing the licentiate in systematic theology at Regis College
of the Toronto School of Theology, he began the study of canon law at
St. Paul University, Ottawa, Ontario, where he received theJ.C.D. in
1993. While teaching canon law at the Weston Jesuit School of theol-
ogy, in Cambridge, Mass., he served on the tribunal of the Diocese of
Worcester. He is currently a tenured associate professor of canon law
at the Catholic University of America, in Washington, D.C. He is a
member of the Canon Law Society of America and other professional
organizations.
X
The Jesuit Ministry of Publishing
Overview of Guidelines and Praxis
Throughout its history, the Society of Jesus has considered
writing and publication among its more important minis-
tries. Its documents have tried to balance individual initia-
tives of authors with their responsibilities to the Church and
the Society. Changing patterns in communication, includ-
ing new technologies, urge revisiting the tradition to evalu-
ate the proper balance in the responsibilities of authors and
superiors.
I. Introduction
In an article in America, Andrew Greeley begins by recalling the pub-
lication of his first article (in America) and the reaction of his pastor
who had reprimanded him for that action.^ Afterwards, Father Gree-
ley secured permission to publish, noting, however, "Theoretically a di-
ocesan priest did not need permission to write, as I understand the Jesu-
its did at that time/'
"As the Jesuits did at that time. . . ." Well, in fact, both then and
now, Jesuits do need permission to publish. Recently (November 2006)
the Provincials of the United States Assistancy, through the Jesuit Confer-
ence, issued both a letter and a set of Protocols for Publishing and Interact-
^ Andrew M. Greeley, "A Writer or a Parish Priest Who Writes," America
(January 1-8, 2007): 14.
2 ^ Robert J. Kaslyn, S.J.
ing with the Media} The Protocols, based upon An Ordinatio on Writings^
and the Manual for Juridical Practice"^ have two specific aims in mind: (1)
to highlight key elements from the norms on publishing and (2) to of-
fer clarifications on the ways in which the norms apply to new forms of
communication.
As a canonist and Jesuit, investigating specific themes arising
from law and, more specifically, from Jesuit law, provides one means for
deeper understanding, interpretation, and application of the law. But
the law exists primarily "to create such an order in the ecclesial society
that, while assigning the primacy to love, grace, and charisms, it at the
same time renders their organic development easier in the life of both
the ecclesial society and the individual persons who belong to it.''^ In
other words, law is not an end in and of itself but rather is at the service
of the Church and the Society and thus must necessarily relate to theol-
ogy (including ecclesiology) and, more specifically, to the foundational
documents of the Society.
At the same time, I will forthrightly admit that certain issues ex-
ist that might argue against offering this article for publication. First,
an article concerned with legal norms immediately raises questions and
^Jesuit Conference, Letter on Protocols, November 2006 (hereafter, JCLet-
ter); and Protocols for Publishing and Interacting with Media, which concludes with
the phrase "Approved by the Provincials of the United States on October 11,
2006" and was published in November with the JCLetter (hereafter, JCProtocols).
^Father General Kolvenbach, S.J., Ordinatio de scriptis aliisque operibus pub-
licationi destinatis, February 4, 1987, and Normae Societati lesu propriae, in Acta
Romana Societis lesu 19 (1987): 1016-17 and 1018-24 respectively. In the English
version (there are also Spanish and French versions) of the letter "To All Major
Superiors," Johannes Gerhartz, S.J., then Secretary of the Society, notes that this
document is intended for the whole Society; the official text is Latin; and a ver-
nacular translation may be made with his review.
^Manual for Juridical Practice of the Society of Jesus (Rome, Curia of the Su-
perior General of the Society of Jesus, 1997). (Hereafter cited as Manual for Juridi-
cal Practice). Appendix I, nos. 308-45, entitled "Books and Other Creative Works
Intended for Publication in Any Way," provides an English translation (as well
as a reordering) of the Normae established by Father General (Footnote 3). I will
use Norms to refer to the English translation, Normae to the Latin original and Or-
dinatio to Father General's letter promulgating the Normae.
^John Paul II, apostolic constitution, Sacrae Disciplinae leges, January 25,
1983, English translation found in Code of Canon Law, Latin-English Edition. [=cic]
Translation prepared under the auspices of the Canon Law Society of America
(Washington, DC: Canon Law Society of America, 1983), xxix-xxx.
The Jesuit Ministry of Publishing ^
differing perspectives about the place and role of law (either civil or
ecclesiastical or both): for example, the role of law for members of the
Church and of the Society of Jesus as well as for members of civil socie-
ties, the relationship between justice and law, the application of law. A
second issue raises historical, methodological, and practical questions:
the Society's law^ on publications relates most directly to publishing in
the technical sense, that is, the printed word. Numerous difficulties can
and do arise when such norms are applied to the Internet — ^blogging,
on-line ''publications,'' opinion and web sites, etc.
In addition to questions about the role of law and practical and
historical questions related to the Society's norms on publishing, a
third issue focuses on the fact that, in reference to publishing, the uni-
versal law of the Church has much less strict requirements than does
the proper law of the Society of Jesus. In reference to canon law, James
Coriden states:
After an initial canon on the promotion and use of all media in pursuit
of the Church's mission, most of the canons are concerned with the pri-
or censorship of a very narrow range of official or semi-official publi-
cations, i.e., biblical and liturgical texts, prayer books, catechisms, reli-
gious textbooks, and literature distributed in Churches. The imprimatur
is now limited in practice to these categories of books.^
That is true of the imprimatur; it is not true of the Society's own law con-
cerning publishing.
For the positive reasons mentioned above as well as despite the
difficulties already noted (or, perhaps, even because of them), I offer this
article for reflection and consideration by my fellow Jesuits. The issues
raised above, as well as others as readily or even more apparent, relate
to the very nature of the power of the published word (understood in its
broadest sense). Many people use this power on a daily basis, at times
for good, at other times for ill. The primary purpose of this article, at
James Coriden, "Title IV, Instruments of Social Communication and
Books in Particular [cc. 822-832]" in New Commentary on the Code of Canon Law [=
New Commentary], ed. John Beal et al. (New York/Mahwah: Paulist Press, 2000),
977. See also his article "The End of the Imprimatur," The Jurist 44 (1984): 339-
56. On page 340, discussing the process of changing the norms on censorship,
Coriden states, "The range of writings requiring the imprimatur was narrowed
down to those few basic categories of works which are considered most 'officiar
and whose need for accuracy calls for special screening." For an overview of
canons 822 to 832, see the chart found in Appendix II of this essay.
4 ^ Robert J. Kaslyn, S.J.
least for me, is to stimulate discussion, reflection, and dialogue on this
important apostolate and the means by which Jesuits fulfill their apos-
tolic mission through the word.
Further, the United States Provincials, in issuing their Protocols
through the Jesuit Conference, clearly perceive the importance of the
norms covering publications (understood in its broadest sense). These
Protocols invite all Jesuits to reflect upon the ministry of publication in
light not only of the Norms but also of their own vocation, apostolate,
membership in the Society and various Jesuit relationships both ad intra
and ad extra 7
Specifically, I shall present the Norms governing publication by
Jesuits and offer some commentary on them, aided by the recent let-
ter from the Provincials of the United States. To provide a clearer foun-
dation for understanding and implementing these Norms, I will first
present two topics in summary form. The first concerns the issue of the
''proper law'' of the Society of Jesus and where this may be found. The
second topic focuses on references in the Constitutions and the Comple-
mentary Norms^ to publications, primarily with the purpose of provid-
ing a specific context to allow for a proper understanding and applica-
tion of the Norms by members of the Society of Jesus.
11. Proper Law of the Society of Jesus
As a general category, the phrase ''proper law" pertains to per-
sons rather than to territory and thus applies to specific persons
independent of their physical location. Proper law in this sense
would include the law governing specific religious institutes such as the
Society of Jesus.^
^ In other words, reflection on the way the published word affects rela-
tionships among Jesuits themselves as well as its effect on the relationship be-
tween the Society as a whole and the Church and the world.
Q
For both of these texts, I will refer to the following text: John Padberg,
general editor. The Constitutions of the Society of Jesus and Their Complementary
Norms: A Complete English Translation of the Official Latin Text (Saint Louis: Insti-
tute of Jesuit Sources, 1994). I shall cite this text as Cons. Comp. Norms with para-
graph numbers preceded by "no."
^Further, "proper law" is distinguished from "universal law" or, as it is
also known, "common law {ius commune)." "Universal law" refers to law involv-
ing the whole of the Latin Church, primarily but not exclusively: the Code of Can-
i
The Jesuit Ministry of Publishing ^
For the Society, the fundamental text in English is Cons.Comp.
Norms (cited in footnote 8). This text includes the Formulas of the Insti-
tute of Popes Paul III and Julius III, the Constitutions of the Society of Je-
sus, and Complementary Norms to the Constitutions of the Society of Jesus.
These texts "must be considered by all as the primary expression of our
proper law and of our way of proceeding, so that the entire life of the So-
ciety may be inspired and governed by them/'^° Complementary texts
include Statutes on Religious Poverty in the Society of Jesus and Instruction
on the Administration ofGoods}^
Other texts, such as the Manual for Juridical Practice, serve as ''prac-
tical and complementary instruments'' for implementing those funda-
mental texts in the life of the Society and of individual Jesuits. A second
example of a similar complementary text is Practica Quaedam: Norms for
Correspondence with Father General and Other Concrete Business Matters}^
These texts — inasmuch as they are secondary and dependent upon the
on Law [^cic]; or for the whole of the Eastern Churches, Codex Canonum Ecclesiar-
um Orientalium [=cceo] (Vatican City: Libreria Editrice Vaticana, 1990). The cic
is divided into 1752 canons distributed among seven books; certain canons are
divided into paragraphs, indicated by canon number and the paragraph sign [§]
and, at times, further divided into articles indicated by a number and the super-
script [°]. The CCEO is divided into thirty titles instead of other books but is oth-
erwise cited as is the cic. Finally, "particular law" governs particular territories,
e.g., the United States, individual dioceses and archdioceses. Law for the Unit-
ed States includes norms established by the United States Conference of Bish-
ops such as Essential Norms for Diocesan/ Eparchial Policies Dealing with Allegations
of Sexual Abuse of Minors by Priests or Deacons, second edition, approved 2006 as
well as norms enacted by various bishops for their own diocese
^°Hans Zwiefelhofer, S.J., then Secretary of the Society of Jesus, "Intro-
ductory Notice," Manual for Juridical Practice, vi. According to cic c. 587 §1, the
"fundamental norms" of an institute should deal with "governance, discipline of
members, incorporation and formation of menibers and the proper object of the
sacred bonds." Such fundamental norms are "approved by competent Church
authority and can be changed only with its consent."
^^Rome, General Curia of the Society of Jesus, 2005. In his "Preface," Fa-
ther Kolvenbach notes the difference between the Statutes and the Instruction;
the former "brings together the various decrees of the General Congregations
and the legislation of the Generals of the Society since the time of St. Ignatius on
this matter" whereas the Instruction has as its purpose "to instruct and counsel
Jesuits and others about the role of poverty in our management of the goods of
'our Lord Jesus Christ and his poor' that are entrusted to us." The Instruction
depends upon the Statutes, serving to implement those norms.
^^Rome, Curia of the Superior General, 1991.
6 ^ Robert J. Kaslyn, S.J.
primary foundational texts — are capable of modification according to
the needs of times and places, provided, of course, that they remain in
agreement with their fundamental sources. ^^
The Constitutions and Complementary Norms
In the Constitutions of the Society of Jesus, Part VII: 'The Relations
to Their Neighbor of Those Already Incorporated in the Society When
They Are Dispersed into the Vineyard of Christ Our Lord'' includes the
pertinent paragraph on publishing. Part VII is itself divided into four
chapters:
1. Missions from the Supreme Pontiff
2. Missions received from the Superior of the Society.
3. A Member's Free Movement from One Place to Another
4. Ways in Which the Houses and Colleges Can Help Their Neigh-
bors
Chapter 4 contains the following provision in no. 653:
One who has talent to write books useful for the common good and who
has written them ought not to publish any writing unless the superior
general sees it first and has it read and examined, so that if it is judged
apt to edify, it may be published, and otherwise not.
In his commentary on the Constitutions, Antonio de Aldama first
notes the basic distinction within the provision between writing as an
activity of the Society of Jesus and the qualities of such writing. ^^
In reference to the former, some concern arose in the early Society
as to whether or not Jesuits ought to be writing and publishing books;
nonetheless, Ignatius did consider writing to be one of the means to
^^See cic c. 587 §4 which discusses the norms secondary to the more fun-
damental documents of the institute: "Other norms estabUshed by competent au-
thority of an institute are to be collected suitably in other codes and, moreover,
can be reviewed appropriately and adapted according to the needs of places and
times." Another important issue is the interpretation of law; e.g., the recognition
that not every law creates an obligation to act or to refrain from acting; some
norms are exhortatory, others reflect a specific philosophical theory and still oth-
ers offer options.
^^ Antonio M. de Aldama, S.J., The Constitutions of the Society of Jesus. Part
VII, Missioning (Saint Louis, The Institute of Jesuit Sources, 1996), 217.
The Jesuit Ministry of Publishing ^ 7
help the neighbor. ^^ In his work on the first Jesuits, John O'Malley notes
that Jesuits only slowly grasped the usefulness of printing:
[I]t was inevitable, however, that the Jesuits turn to the printing press
and Ignatius himself gave an impetus to it that the Constitutions do not
reflect. He came to support especially two categories of publication —
writings to refute the heretics and writings to aid Jesuits in their ministry.
In a letter to Canisius, 13 August 1554, he encouraged Jesuits in Germa-
ny to counter Protestant pamphlets with their own, and he did the same
in a letter to Nadal the next year He encouraged Polanco to compile the
manual for Jesuit confessors, Canisius to write his catechism, and Lainez
to write a compendium of theology adapted to pastoral needs.^^
Thus, from the time of Ignatius, Jesuits began to write and publish texts
even though the Constitutions did not foresee large numbers of texts be-
ing published. As this ministry kept increasing, ''it became more and
more difficult for all the books to get the General's approval. This is
why the provincials were subsequently given this power, partially first,
for concrete cases, and then (with Roothaan and Beckx) in a more gener-
al way. They only reserved for themselves specific areas, such as books
on the Institute." ^^
According to de Aldama, the ministry of writing required permis-
sion for two reasons: first, other apostolic works as profitable as writing
also demanded good and able men and, second, to address specific dif-
ficulties which arose when ecclesiastical censors refused permission to
publish works authors had already written. Further, if one has the talent
to write, one should write; if one does not, then he must engage in some
other fruitful ministry. ^^
De Aldama also refers to the quality of the writing, encapsulat-
ed by the phrase in no. 653, "useful for the common good" and "apt to
edify." These terms indicate that Ignatius held writing to be similar to
preaching and administering the sacraments, that is, writing has a su-
pernatural end and purpose, the spiritual betterment of men and wom-
en: their goal is "intended 'to help and dispose souls to gain their ulti-
mate end from the hand of God our creator and Lord [156].' This view is
1993), 114.
^5 Ibid., 219.
John O'Malley, The First Jesuits (Cambridge, Harvard University Press
17
Ibid., 219
De Aldama, Constitutions, Part VII, 221-22.
i8
8 ^ Robert J. Kaslyn, S.J.
confirmed by what the constitution adds, that the book should be such
that it 'will edify [653].'"!^
Complementary Norms no. 296 modifies no. 653 of the Constitutions.
The context for this paragraph is 'Tart VII, Chapter IV, The Ministries
by Which the Society Fulfills Its Mission, 6. Intellectual Apostolate,"
293-97. Complementary Norms no. 293 §1 states that ''[r]esearch in phi-
losophy and theology, in the other sciences and in every branch of hu-
man culture, is extremely necessary to fulfill our mission today and to
help the Church to understand the contemporary world and speak to it
the Word of Salvation."^^ From this foundation, no. 295 reminds us "we
must always actively seek to understand the mind of the hierarchical
Church, having as our goal the Society's objective to help souls." And
no. 296 talks directly on the topic of this essay:
The office of writer should be regarded as a ministry that is most prof-
itable to souls and altogether appropriate to the Society. Therefore, it is
to be diligently encouraged by superiors. Regulations enacted both by
the common law of the Church and our own Institute with regard to the
publishing of books should be exactly and fairly put into practice.^^
Both the Constitutions and Complementary Norms contextualize pub-
lishing as one of the ministries of the Society of Jesus. In de Aldama's
outline, he includes "Chapter 4, Writing Books" among such apostolic
works as "Good Example, Prayer that is Full of Desires, the Mass and
other Divine Services; The Administration of the Sacraments; The Min-
istry of God's Word; the Corporal Works of Mercy; How the Colleges
Can Help Their Fellowmen; and The House Rules. "^^
Number 295, cited above, contains the phrase "hierarchical
Church," a phrase perhaps coined by Saint Ignatius^^ and one which
^^ Ibid., 220. The reference in brackets to 156 is to that number of the Con-
stitutions. Both "useful for the common good" and "apt to edify" are essential to
a proper understanding and application of the norms on publishing; see below,
"Norms and Praxis".
^° Cons. Comp. Norms cites the following sources for this norm: "GC 33, d. 1,
no. 44; see GC 31, d. 29; GC 32 d. 4, nos. 59-60; GC 34, d. 16, nos. 1-3."
^ Cons. Comp. Norms cites as its sources Father General's Ordinatio and Nor-
mae discussed in footnote 3 above.
^^See de Aldama, Constitutions, Part VII, Table of Contents vi-vii.
^^See Avery Dulles, S.J., "Saint Ignatius and the Jesuit Theological Tradi-
tion," in Studies in the Spirituality of Jesus 14 (March 1982): 9-10: "Ignatius speaks
with great affection of the 'hierarchical Church,' a term which he himself ap-
The Jesuit Ministry of Publishing ^
must be interpreted in view of his own ecclesiological mindset and
spirituality. Hugo Rahner states, ''Any attempt to interpret the Exercis-
es, and, for that matter, the Constitutions, will always have to fall back
on the fundamental principle of Ignatian theology: Spirit and Church.
Or — which comes to the same thing — unctio and ratio, the unction of
the Spirit and reason of the heart." ^^ As one consequence, then, Rah-
ner can also state, 'The theology of the early Society of Jesus oscillat-
ed within this Ignatian dialectic: Spirit and Church, Christ and Pope,
joy and cross, enthusiasm and _^— ^-^^^^^_^^^_^_
reason. From this dialecti- There are more and varied
cal perspective, Rahner ad- opportunities offered for the
dresses the issue of the early Society to fulfill its mission in the
Jesuits being (either in the per- proclamation and defense of the
ception of others or in reali- f^m^^ in promoting justice,
ty or even both) as "hyper- ^^^ i^ restoring positive
papal (papatissimir by citing dialogue and relationships
a letter from Nadal to Lainez: between faith and culture,
"Although the men of the So-
ciety are papists, they are this ^^^~"'""^^"^^^~^^"""""""^^
only where they absolutely have to be and in nothing more [en lo que
deven serlo y no en lo demds]; and even then, only with an eye to the glo-
ry of God and the general good."^^ Thus, this dialectical perspective
allows "not only for silent, unconditional service but also for honest
criticism, in the balanced way described in the tenth Rule for Thinking
with the Church {Exx. 362)."'^^
The same quotation from Nadal is also cited by John O'Malley
in The First Jesuits in a section subtitled "The Papacy and the Popes."
O'Malley states that the first Jesuits did not have any official or fully
articulated ecclesiology^^ and, too often, scholars attempting to recon-
L parently coined." Cardinal Dulles cites Yves Congar, L'Eglise de S. Augustin a
I'epoque moderne (Paris, Cerf, 1970), 369 as a source.
^"^Hugo Rahner, Ignatius the Theologian, trans. Michael Barry (San Francis-
co, Ignatius Press, 1990), 235.
^5 Ibid., 236.
^^ Ibid., 237.
^^ Ibid., 238.
^^O'Malley, First Jesuits, 297.
10 ^ Robert }. Kaslyn, S.J.
struct their vision approach the topic too narrowly. In view of his own
analysis, O'Malley concludes as follows:
The early Jesuits thus often described the church without reference to ju-
ridical structure and gave as much emphasis to the reciprocity of relation-
ship among all members as they did to management from the top down.
In other words, the horizontal dimension of the church was as strongly
represented in what they wrote — as well as in how they operated — as
was the vertical. What these scattered descriptions and metaphors point
to, therefore, is the ecclesiological assumption found on practically ev-
ery page of what they wrote. They projected from their own self-under-
standing: the church was ''to help souls." Like themselves, the Church
accomplished this task in a variety of ways and through a variety of per-
sons, relationships and institutions.^^
This broader understanding of the ecclesiology — its context within the
Ignatian vision — is essential for a proper understanding of phraseology
such as "hierarchical church" and for providing a means to avoid mis-
understandings and misuse.
I will now turn to an examination of the Norms themselves. As a
ministry of the Society, publishing must occur within the broader con-
text of the Society of Jesus, its fundamental mission, and the intentions
and desires of Saint Ignatius Loyola. This context gives a specifically Je-
suit cast to publishing, one that is clarified through the specific norms
governing this ministerial activity.
Father Kolvenbach on Publishing
As already noted. Father General Kolvenbach promulgated the
current norms on February 4, 1987 in Acta Romana Societatis lesu (see
footnote 3). In his letter of promulgation. Father Kolvenbach begins
by noting that the ministry of publishing proper to the Society has re-
ceived new impetus in our times. There are more and varied opportuni-
ties offered for the Society to fulfill its mission in the proclamation and
defense of the faith, in promoting justice, and in restoring positive dia-
logue and relationships between faith and culture.^^ He then cites Gen-
eral Congregation XXXIII: "Research in philosophical and theological
^9 Ibid., 298.
^°See also JCLetter and JCProtocols; in JCLetter, the Provincials state, "The
protocols seeks to provide a framework for transparency, taking full advantage
of the opportunities to reach people in new ways while remaining true to our
way of proceeding,"
The Jesuit Ministry of Publishing ^ 11
knowledge and in other areas of knowledge and in every field of human
culture is urgently required to help the Church to better understand the
world of today and offer it the Word of Salvation/' '^^
These norms replace those established by Father General Pedro
Arrupe in 1967 and their later articulation in 1976 take into account not
only the Code of Canon Law promulgated in 1983 but also the experience
of prior proper law. The last paragraph, the formal notification of the
norms, urges all members of the Society and especially superiors to be
mindful of the Society's apostolate, which has as its goal the good of the
neighbor and the Church's mission in today's world.^^
Books and Other Writings and Creative Works
Art I: Norms from the Common Law
The first Article of this Appendix I in the Manual for Juridical Prac-
tice begins with nine norms taken from the common law (that is, from the
cic and /or cceo).^^ The clearest way to present this material is through
the chart provided in Appendix II of this essay, which lists the catego-
ry of publication, states from whom approval or permission or license
should be obtained, and provides the legal references to the Manual for
Juridical Practice, the Latin Code of Canon Law (cic) and the Eastern Code
of Canons of the Eastern Churches (cceo).
These universal law norms concern certain fundamental texts es-
sential to the Church and to her mission today, such as texts of the Scrip-
tures, liturgical and catechetical works and prayer books for use by the
Christian faithful. Given their importance, certain of these universal
norms have been included in the proper law of the Society, but with cer-
3^GC XXXIII, d. 1, n. 44.
^^For the specific quotation, see Father Kolvenbach, Ordinatio: "Earum
omnium observantiam tum sodalibus omnibus tum praesertim Superioribus
commendo, eo potissimum desiderio [sic] ut hie apostolatus, sicut in votes So-
cietatis semper fuit, stimuletur et foveatur et bono proximorum atque missioni
Ecclesiae perfectius in dies inserviat."
^^ Appendix I of this essay includes a copy of the relevant norms. In the
essay, I will use the numbering given in Manual for juridical Practice, which num-
bers them consecutively with the 307 previous norms occurring in the body of
that text; the pertinent number will have no. as prefix followed by a period. The
second number in such citations — found in the Manual itself — refers to the num-
bering system found in Normae cited in footnote 3. Finally, I should note that, in
the Normae, these nine norms comprise an appendix and are listed last; see pag-
es 1022-24.
12 ^ Robert J. Kaslyn, S.J.
tain slight changes and omissions which do not significantly alter the
norms. ^^
One further implication should also be noted here: while these
universal norms apply to all Catholics through their incorporation into
the Church through baptism or a formal profession of faith, we must
recognize that many people. Catholic and non-Catholic alike, common-
ly perceive Jesuits (and members of other institutes of consecrated life
and societies of apostolic life) to represent (whether officially or un-
officially factually or not) the Catholic Church. Finally, the presence
of these common norms in Jesuit proper law reflects the fact that the
great variety of ministries which Jesuits exercise throughout the United
States and the world necessarily occur within the context of the Catho-
lic Church and its mission of evangelization. Jesuits form one part and
are at the service of a larger reality. ^^
This context of evangelization finds emphasis in documents is-
sued by various Roman offices C'dicasteries")- For example, on March
30, 1992, the Congregation for the Doctrine of the Faith issued the In-
struction on Some Aspects of the Use of the Instruments of Social Communi-
^^For example, in no. 314 (citing c. 831 §1) the reference to the "Christian
faithful" has been omitted, since no. 314 applies specifically to Jesuits. For ease
of reference, Jesuit proper law combines norms -found in two different books in
cic — from both "Book III, The Teaching Office of the Church, Title IV, Instru-
ments of Social Communication and Books in Particular" and from. "Book IV, The
Sanctifying Office of the Church;" the latter explicitly cites the liturgical books.
Similar changes are seen in comparison of footnote references to the cceo; giv-
en the nature of the Eastern Churches, these canons take into account the gov-
ernance structures and law of the various Churches sui iuris as well as the prin-
ciple of subsidiarity.
^^ James Coriden also highlights another context for understanding these
norms. In "Title IV, Instruments of Social Communication," Coriden states,
"These regulations on the use of the media must be viewed against the back-
ground of the fundamental rights and duties of the Christian faithful: to help
with the communication of God's message of salvation (c. 211), to make their
needs and opinions known (c. 212), and to be inform.ed {Communio et Progres-
sio 119)" [977]. Men and women in institutes of consecrated life and societies of
apostolic life do not lose these fundamental rights and duties when they freely
enter into consecrated life, yet they must exercise them within the context of each
one's institute as well as their own profession of vows or other bonds.
The Jesuit Ministry of Publishing ^ 13
cation in Promoting the Doctrine of the Paith?^ The Instruction begins by
noting the importance of various publishing media:
The social communications media surely have to be counted among the
most effective instruments available today for spreading the message
of the Gospel. Not only does the Church claim the right to use them (cf .
can. 747); she also encourages Bishops to take advantage of them in ful-
filling their mission (cf. can. 822, §1). . . . Religious superiors, especially
major superiors, also have specific responsibilities in this regard by vir-
tue of their disciplinary authority. [Instruction: Introduction]
Further:
The norms of canon law guarantee the freedom of all: whether it be the
individual Christian faithful who have a right to receive the Gospel mes-
sage in all its integrity and purity or those engaged in pastoral work,
theologians, and all Catholics engaged in journalism who have the right
to communicate their thought ^^^__^^___,,^^^__^^^__^^^^^^_
while maintaining the integri-
ty of the faith and the Church's Ignatius's service of the Church
teaching on morals and due ^^^ of the pope was service of the
respect for the Bishops. By the Lord; in other words, the call to he
same token, civil laws regard- companions of Jesus occurs within
ing the dissemination of infor- the Church and at the service of
mation should protect and fos- the pope as the head of the Church,
ter the right of all who use the
social communications media —-— — — ^-^-^— ^— ^— —
to a truthful presentation of the facts. They likewise assure journalists in
general of the right to communicate their thought within the limits of a
professional code of ethics which also has concern for the way in which
religious topics are handled. [Instruction: Introduction]
In reference to institutes of consecrated life and societies of apos-
tolic life, the Instruction notes:
§2. Apostolic action on the part of religious institutes is to be exercised in
the name and by the mandate of the Church and should be carried out in
communion with her (cf. can. 675, §3). The prescription of can. 209, §1 on
the obligation which all the Christian faithful have always to maintain
communion with the Church in their patterns of activity has particular
^ Congregation for the Doctrine of the Faith, instruction, March 30, 1992,
Instruction on Some Aspects of the Use of the Instruments of Social Communication in
Promoting the Doctrine of the Faith, available on the web at littp://www. Vatican, va/
roman_curia/congregations/cfaith/dociiments/rc_con_cfaith_doc_19920330_
istruzione-pccs__en.html
24 ^ Robert J. Kaslyn, S.J.
application in the case of religious. [Instruction: III, Responsibility of Re-
ligious Superiors, 16].
Other curial documents also echo the importance of new media in
evangelization:
Since announcing the Good News to people formed by a media culture
requires taking carefully into account the special characteristics of the
media themselves, the Church now needs to understand the Internet.
This is necessary in order to communicate effectively with people — es-
pecially young people — who are steeped in the experience of this new
technology, and also in order to use it well. The media offer important
benefits and advantages from a religious perspective. [The Church: 5]^^
Such concern for evangelization relates not only to the norms common
to universal law, but also the norms of the Society of Jesus, to which I
shall now turn.
Art II. Norms Proper to the Society of Jesus
Article II is entitled ''Norms Proper to the Society of Jesus" and is
divided as follows:
1. "General principles": no. 317. 1-320. 4;
2. "Publications which require the permission of superiors": nos.
321. 5-326. 10;
3. "The competent authority for giving permission": nos. 327. 11-
332. 16;
4. "Prerequisites for permission to publish": nos. 333. 17-337. 22;
5. "The function of the expert examiner": nos. 338. 22-342. 26;
6. "What is to be done after permission to publish has been given":
nos. 343. 27-345. 29;
Thus, Article II flows in an orderly progression, reflecting the pro-
cess through which Jesuit works become published
1. "General Principles" serves to provide a foundation for the min-
istry of publishing by members of the Society through basic principles
that govern this work. To a certain extent, the "Principles" specifically
and the Norms in general find their value, aim, and importance in the
foundational documents of the Society: the Constitutions, the Comple-
^^ Pontifical Council for Social Communications, February 22, 2002, The
Church and Internet, available at http://www.vatican.va/roman_curia/pontifical_
councils/pccs/documents/rc_pc_pccs_doc_20020228_church-internet_en.html
The Jes u it Min is try of Publish ing ^ 15
mentary Norms and the Spiritual Exercises. In other words, the Norms
presuppose and build upon the purpose and aim of the Society.
The first general principle, no. 317. 1, finds its origin and spir-
it in Complementary Norms 293-96, already discussed, which in turn is
founded upon the Constitutions, no. 653. Communicating and pub-
lishing the results of one's re-
search in the sacred sciences — ^^— ^^^—— ^^^-^^— ^^^^^
and in other aspects of culture Rather, reverence and fidelity are
is "di preeminent way of fulfill- placed within the specific context
ing the mission proper to the of the purpose of the Society of
Society'' and thus such a min- Jesus as a religious institute
istry should be both highly re- in the Church,
garded and promoted. None- ^^^^^^^^^^^^^_^_^^^^^^_
theless, at the same time, such
ministry — as with all ministries of the Society — must have as its aim
and purpose "the benefit and development of the neighbor" as well as
"the spiritual good of individuals and the progress of the Church."
The second norm deserves to be quoted in its entirety, as it flows
from the first and underlies the other norms:
No. 318. 2. The most important norm of the Society concerning the pub-
lishing of books, articles and other works intended for wide circulation
by audio-visual means is to be found especially in the personal respon-
sibility of each Jesuit to keep constantly in mind his apostolic ecclesial
mission for the spiritual good of others and his belonging to the body
of the Society. Thus whatever he writes or sets forth can have repercus-
sions on other members of the Society.
A Jesuit, therefore, whose mission given by his superior includes publi-
cations and disseminating information, must remember that he is not an
isolated individual. As a member of an institute of consecrated life rec-
ognized in the Church and, if he is ordained, as a public minister repre-
senting the Church, then, for good or for ill a Jesuit must recognize that
his work reflects on both the Church and the Society. At the same time,
the norm recognizes that each Jesuit holds the primary responsibility
for ensuring that the works he publishes do in fact work for the spiritual
good of others and will not bring disrepute upon the Society. "^^
An analogous situation arises in reference to the responsibilities of the
diocesan bishop to the diocesan clergy incardinated in his diocese. While can-
on law recognizes that the bishop must ensure that his priests fulfill their re-
sponsibilities, the law also recognizes that this is not a one-sided obligation.
16 ^ Robert J. Kaslyn, S.J.
As for the meaning of "works intended for wide circulation," the
U.S. Provincials stated that the norms for publishing as v/ell as their
own Protocols
. . . serve as a practical reference for superiors and individual Jesuits ap-
plying our way of proceeding to "'new media" such as blogging or Pod-
casting. While citing a few specific examples of "new media/' they are
not meant to be exclusive of other examples. One should prudently in-
clude all activities that are of a similar nature to those mentioned in the
Protocols. [JCLetter]
The JCProtocol further specifies "new media":
Publishing includes books, articles, letters to the editor, etc. Blogs and
personal websites are also considered publishing. Therefore a Jesuit
must consult his local superior and receive written permission before
undertaking these ventures. Blogs and personal websites should in-
clude a clear disclaimier that the content is solely that of the individual
and does not necessarily represent the Society of Jesus. [JCProtocolP^
As one consequence of his personal responsibility, therefore, each Jesu-
it engaged in publishing does so as a member of the Society and thus
should maintain "the tradition in the Society of serving the Church by
explaining, propagating and defending the faith." Thus, Jesuits should
be "mindful of their obligation of reverence and fidelity toward the
magisterium of the Church" especially in reference to the pope and
those who share the pastoral office with him (no. 319. 3). Certain practi-
cal aspects of the exercise of this responsibility will be discussed below
in the section entitled "Norms and Praxis."
An analysis of the phrase, "obligation of reverence and fidelity"
requires an essay in itself. In his thoughtful and important monograph.
Each priest must recognize and exercise his own personal responsibiUty to fulfill
the demands imposed on him by ordination, incardination and a specific munus
(function, broadly understood) entrusted to him by his bishop and, reciprocal-
ly, the bishop must recognize his own responsibility to encourage and support
his priests. In as much as the bishop can and must presume the cooperation of
his priests, so too does a Jesuit superior presume the cooperation of those Jesuits
entrusted to his care and the latter will respond positively to the efforts of their
superiors.
^^It is important to note that, while a disclaimer might acknowledge and
call attention to the difference between an individual Jesuit and the Society of
Jesus considered as a whole, nonetheless, each Jesuit should be mindful that his
work may be interpreted, criticized, or understood as reflecting the position of
the Society on a specific issue.
The Jesuit Ministry of Publishing ^ 17
"Ignatius, the Popes and Realistic Reverence," John Padberg, S.J., of-
fers some insight into an understanding of this phrase.^^ In his "Ques-
tions and Conclusions," Padberg notes the complex inter-relationship
between Ignatius and the popes he served and the various events that
influenced this relationship, both positively and negatively. He then
states:
Finally, underlying all this was [Ignatius's] feeling of being at home in
a Church composed of sinners, of saints, and of everything in-between,
but a Church that was still, as Ignatius says in various places, our moth-
er, a hierarchical body, Christ's kingdom, the community of the faithful,
the vineyard of the Lord in which the Society was to work, Christ's mys-
tical body governed on earth by his vicar. Ignatius wanted to serve that
Church through the pope, because the pope had the most all-embracing
view of the needs of the Church, the spouse of Christ, who above all and
beyond all was the term of service and love.^^
Understanding today the "obligation of reverence and fidelity,"
then, involves an understanding of Ignatius' s own experience of the
Church and of the papacy, our own experience of these realities as well
as the experiences of those with whom we are engaged apostolically.^
Ultimately, Ignatius' s service of the Church and of the pope was ser-
vice of the Lord; in other words, the call to be companions of Jesus oc-
curs within the Church and at the service of the pope as the head of the
Church.^-^ Such an understanding does not take away the obligation of
reverence and fidelity; rather, reverence and fidelity are placed within
the specific context of the purpose of the Society of Jesus as a religious
institute in the Church.^
^°John Padberg, S.J., "Ignatius, the Popes and Realistic Reverence," Stud-
ies in the Spirituality of Jesuits lb 1 3 (May 1993): v, 1-38.
^^ Ibid., 32.
4^See ibid., 34-35.
'^^See Father Kolvenbach's comments on the Instruction on the Administra-
tion of Goods in note 11: while the text is (both in intention and content) eminently
practical, such practicality is necessarily rooted in the fact that temporal goods
belong to Jesus Christ and to his poor; similarly, the obligation of reverence and
fidelity finds its fuller meaning in the service of Jesus Christ and his people. Nei-
ther of these perspectives denies that Jesuit ministerial activity occurs, for the
most part, in the Catholic Church, but rather that the Catholic Church finds its
origin, mission, and teleology in the service of Jesus Christ and His People.
"^^ Similarly, understanding Ignatius's concept of thinking with the Church
requires such a contextual approach. See, for example, Douglas Marcouiller, S.J.,
18 ^ Robert J. Kaslyn, S.J.
According to no. 320. 4 the work being disserriinated should possess
four characteristics:^^ First, the work should be useful, congruent with the
mission and works of the Society; this ties in with the first article, no. 317,
as well as the fundamental texts of the Society. Second, the work ''should
^.^^^^^^^^^^-^^^^^^^^^^. be better than average in its cat-
The 1971 pastoral instruction ^^°'^" thereby fulfilling the ex-
Communio et Progressio states, pectations of those for whom it
"Since the Church is a living body, >^ intended. Third, the subject
she needs public opinion in order "^^"^"^ "should agree with the
to sustain a giving and taking ^^^t"^^^ °^ ^^^^^ ^^ "^o'"^^
between her members. " ^^ proposed by the magisteri-
um of the Church with due re-
^^^^^^^^^^^^^^^"^^^^^" gard for legitimate freedom of
research.'' no. 320. 3° makes a distinction between materials that are dis-
seminated for a general audience as opposed to those which are destined
for experts in the field. Not only does the distinction arise from the nature
of the material itself but is one that the Congregation for the Doctrine of
the Faith (cdf) recognizes. In a 1990 document, the cdf stated.
If, despite a loyal effort on the theologian's part, the difficulties persist
[that is, concerning the acceptance of a non-irreformable magisterial
teaching], the theologian has the duty to make known to the Magiste-
rial authorities the problems raised by the teaching in itself, in the ar-
guments proposed to justify it, or even in the manner in which it is pre-
sented. He should do this in an evangelical spirit and with a profound
desire to resolve the difficulties. His objections could then contribute
to real progress and provide a stimulus to the Magisterium to propose
the teaching of the Church in greater depth and with a clearer presenta-
tion of the arguments. In cases like these, the theologian should avoid
turning to the "mass media," but have recourse to the responsible au-
thority, for it is not by seeking to exert the pressure of public opinion
that one contributes to the clarification of the doctrinal issues and with
a clearer presentation of the argum.ents.^^
"Archbishop with an Attitude: Oscar Romero's Sentir con la Iglesia," in Studies in
the Spirituality of the Jesuits 35/3 (May 2003).
"^^See JCLetter and JCProtocols, both of which cite these four characteris-
tics, emphasizing their importance for the Society.
"^ Congregation for the Doctrine of the Faith, Instruction on the Ecclesial
Vocation of the Theologian (Washington, D.C., usee 1990), no. 30, 18-19. See also
that Congregation's Instruction on the Use of the Instruments of Social Communi-
cation cited in note 36 which strikes a balance between the authority of the dio-
The Jesuit Ministry of Publishing ^ 19
Works submitted — and thereby judged as acceptable or not — to
other experts in the same field aims at the progress of understanding
and appreciation for the truths of the faith. In other words, the Jesuit
author needs to adapt that which is published to the abilities of the
audience:
Jesuits also edit multi-language periodicals throughout the world. They
do so because they want to communicate the message of salvation to
their brothers and sisters with whom they collaborate in research proj-
ects or in discussing important issues of the day These magazine and
journals are geared to different types of readers. Some are highly scien-
tific and therefore intended for special groups of scholars and specialists
in a particular field of knowledge; then there are magazines of ''more
general interest/' where the news of the day is looked at according to
different points of view and then analyzed according to true humane
and Christian values; there are also reviews which are theological, philo-
sophical, scientific or literary in scope.^'^
The end is the same — proclaiming the message of salvation, the good of
the neighbor, the mission of the Church — ^but the means are different,
necessarily adapted to the needs and capacities of the audience. Thus,
the requirements imposed on authors are different as well.
As already noted (in footnote 35) James Coriden situates the
norms on media within the context of the fundamental rights and obli-
gations of the Christian faithful, including the right to make their needs
and opinions known to others, found in canon 212, §3:
According to the knowledge, competence and prestige which they pos-
sess, they have the right and even at times the duty to manifest to sacred
cesan bishop and the prudential exercise of such authority. The Instruction states
in part, "Bishops, in as much as they are pastors and the ones primarily responsible for
correct teaching about faith and morals (cf. cans. 386; 392; 753; and 756, §2), should
make timely if prudent exercise of their right and duty of vigilance within their own dio-
cese and proper jurisdiction" [Instruction: I. Bishops' Responsibilities in General, 1.4].
Immediately prior to this statement, the text exhorts bishops: "Bishops should maintain
continual contact with the cultural and theological world of their respective dioceses. In
this way, any difficulties arising may be quickly resolved through a fraternal dialogue
which provides the interested parties with an opportunity to make the needed clarifica-
tions. In following the procedures of canon law, disciplinary measures would be the last
means to be applied (cf. can. I34I)" (Instruction: I. Bishops' Responsibilities in Gen-
eral, 1.3).
^^ Simon Decloux, S.J., The Ignatian Way (Chicago, Loyola University Press,
1991), 52-53.
20 ^ Robert J. Kaslyn, SJ.
pastors their opinion on matters which pertain to the good of the Church
and to make their opinion known to the rest of the Christian faithful,
without prejudice to the integrity of faith and morals, with reverence to-
ward their pastors, and attentive to common advantage and the dignity
of persons.
The 1971 pastoral instruction Communio et Progressio states, "Since the
Church is a living body, she needs public opinion in order to sustain a
giving and taking between her members. Without this, she cannot ad-
vance in thought and action. 'Something vs^ould be lacking in her life if
she had no public opinion. Both pastors of souls and lay people w^ould
be to blame for this."'^^ Interestingly enough, the last sentence in single
quotation marks derives from Pope Pius XII.^^
The last norm in this section on general principles summarizes the
basic attitude that should influence everything that is published as w^ell
as the authors. No. 320. 4° states, 'The writings should contain noth-
ing that could justifiably give offense to other persons, groups, nations
or institutions. ''^° Such a norm should apply not only to the ministry of
publishing but all ministerial activity.
III. Publications Requiring Permissions
Number 321 states as a general principle that Jesuits need writ-
ten permission prior to making material available for public
dissemination. The competent superior (to be discussed be-
low) determines whether or not permission for issuing translations is
necessary, provided the author of the original text had received permis-
sion to publish. The same principle governs the publication of second
^ Pontifical Council for Social Communications, pastoral instruction, Com-
munio et Progressio, "On The Means of Social Comimunication Written by Order of
the Second Vatican Council,) May 23, 1971, available at http://www.vatican.va/
roman_curia/pontifical_counciis/pccs/documents/rc_pc_pccs_doc_2305 1 97 1_
communio_en.html, no. 115
^^ Communio et Progressio cites the following as the origin of the quotation:
Pius XII, Allocution given on February 17, 1950, to those who were in Rome to
participate in the International Congress for Editors of Catholic Periodicals, Acta
Apostolicae Sedes, 18 (1950): 251.
^° Note the adverb "justifiably" which modifies "give offense." In other
words, civil authorities condemned for the unjust persecution of individuals for
religious or political beliefs cannot be considered justifiably offended by such
condemnation.
The Jes u it Min is try of Publishing ^ 21
and further editions of works if changes have been introduced (no. 322.
6). Publications necessary for the fulfillment of a mission given by a su-
perior (class notes, outlines, syllabi, etc.) do not require permission to be
issued but copies should be made available to the superior of the com-
munity or the director of the work (no. 323. 7).
I had discussed above publications that require permission to pub-
lish from the Holy See or from the local Ordinary (see Appendix II); pri-
or to requesting such permission, the Jesuit should first seek permission
from the competent superior in the Society (no. 324. 8). For occasional
work in radio or television, the Jesuit should follow the common norms
outlined above (nos. 317-20. 1-4) as well as the norms established by the
conference of bishops for his territory if he is discussing faith or morals.
Regular cooperation with the media requires permission of the provin-
cial (no. 325. 9). The Provincials of the United States took cognizance of
this when they stated that
[tjhe occasional granting of media interviews would include respond-
ing to a periodic request from a reporter for a quote. However, Jesu-
its should be sensitive to situations where the provincial for special cir-
cumstances may require that media requests be coordinated through the
province office or other designated person before a response is to be giv-
en. [JCProtocol]
A related issue centers on the question of ''being quoted out of context'';
that is, reporters might edit a five minute explanation into a ten word
quote. A Jesuit who offers commentary to various media must use cau-
tion to insure his remarks are not only used correctly but also correctly
and properly understood and presented to the readership.
The last norm in this section is an eminently practical one: before
embarking on a major writing task or translation, or soon after beginning
it, the Jesuit should discuss the matter with his superiors (no. 326. 10). Im-
plementing such a practice could assist in avoiding unpleasant surprises
for the author after he has invested much time, study, and effort into a
work which, for a variety of reasons, might never be published.
The Competent Authority
As with the norms in common law, certain texts considered essen-
tial or of greater importance require permission from higher authori-
ty. Thus, the General gives permission to edit commentaries on the In-
stitute, commentaries that the provincial deems "major" (no. 327. 11).
The provincial is competent to grant permission to publish other works.
11 ^ Robert J. Kaslyn, SJ.
including collaborative works, works in non-Jesuit publications, and
works using any audio-visual format, (no. 328. 12)
Permission to write for periodicals that habitually attack the
Catholic Church or morals must be requested froni the local ordinary
through the provincial (no. 329. 13). The superior can grant permission
to write for newspapers, unless for some reason (the specific paper it-
self, the subject matter, opportuneness of responding, the possibility of
exacerbating the situation, etc.) he determines that he needs to consult
the provincial (no. 330. 14).
The provincial can grant delegated authority to presidents of aca-
demic institutions or directors of communications media proper to the
Society allowing them to give Jesuits the necessary permission to pub-
lish works under their direction. This would also include, for example,
editors of reviews.^^ Those who receive such delegated authority are
responsible both to Society and ecclesial authorities in reference to that
which pertains to faith and morals (no. 331. 15). In this section, "pro-
vincial" refers to the provincial of the author; if the publisher is in an-
other province, the provincial of that province must also give consent
(no. 332. 16).
The next five norms specify the requirements before the compe-
tent Society authority gives permission to publish. The opinion of "at
least one expert" should be sought if the subject matter concerns reli-
gious or moral issues or related topics; more experts can be consulted
if necessary or if the first expert urges non-publication (no. 333. 17). If
the subject matter is not religious or moral, (or topics closely related to
either), the superior can give permission, with or without the opinion of
an expert. The Superior bases his decision upon the competence of the
author and can give general permission to publish, provided it does not
concern those reserved topics (no. 334. 18).
No. 335. 19 provides for a unique situation. If special circum-
stances — not further specified — recommend immediate publication in
a newspaper, without time available to consult an expert, the superior
can grant permission, with or without ascertaining the opinion of his
consul tors. If the matter is so urgent, the article may be published pro-
vided that the general norms in 317 to 320 are observed (that is, the na-
ture of ministry in the Society; the personal responsibility of the author;
reverence and fidelity toward the Church's magisterium; and the qual-
^^De Aldama, Constitutions, Part VII, 222.
The Jesuit Ministry of Publishing ^ 23
ity, utility, congruity with Church teaching, and non-offensive nature of
what is to be published).
No. 336. 20 further specifies the role of experts. If the expert or ex-
perts judge that the material can be published, the superior can either
permit or refuse publication; in ^^^^^^^^^.^.^^^^^^...^.^^
other words, in this situation,
he is not bound to allow publi- Th^ ^^P^^^ ^^^^^ ^^ ^^^P ^^ "^^^
cation simply due to a positive ^^^^ ^^ ^^^"^^ ^^^ ''restrict
assessment from an expert. If unjustly personal freedom
more than one expert deter- of research or opinion in matters
mines that something should ^^^'^^ can freely he disputed
not be published, the superi- ^^^^S Catholic authors''
or cannot grant permission to «^^ should consider both the type
publish. If, however, one of a of periodical where the work will
group of experts approves the '^^ published as well
matter for publication, the su- ^^ ^^^ readership,
perior can grant permission to ^^^^^— ^^^^^^^^^^— i-^^— ^
publish, provided the author
makes any corrections which the superior deems necessary.
If the competent superior decides not to give permission to pub-
lish, he must present his reasons to the author of the work. For his part,
the author has the right of appeal against the decision not to publish
(no. 337. 21).^2
The Expert Examiner
Five norms govern the function of the expert examiner. The first,
no. 338. 22, offers foundational principles: the examiner must remem-
ber that he is responsible both to the Society and to the Church, and he
should exercise his function while ''keeping in mind the spiritual good
of others, the teaching of the Church and the way of proceeding proper
to the Society.''
Further, no. 339. 23 reminds us that the expert must put aside "all
deference to the person," or, in other words, he should avoid making a
preliminary judgment on the work being assessed due to the person of
the author or the office someone holds. For example, "As the work of
Father Provincial, it must be without error" or "Father Smith has two
doctorates and therefore he knows what he is talking about." The ex-
52
Such recourse is also found in the universal law, cic . 1732-39.
24 ^ Robert J. Kaslyn, SJ.
pert should base his assessment on the four criteria specified in no. 320.4
(that is, the nature of ministry in the Society; the personal responsibility
of the author; reverence and fidelity toward the Church's magisterium;
and the quality, utility, congruity with Church teaching, and non-offen-
sive nature of that to be published.). The expert needs to keep in mind
the distinction made both in no. 320. 4. 3° and the CDF Instruction on the
Ecclesial Vocation of the Theologianf^ that is, he should not "restrict unjust-
ly personal freedom of research or opinion in matters which can freely
___^___^_^_^__.,^_____^^^^ be disputed among Catholic
. ,, .,.,.. authors" and should consid-
Supenors Qtven the responsibility \^ xx. tx. ^ c • j- i
.^ ^ ,. ^..,.t ^ er both the type of periodical
to ensure compliance with the i .i ■' ^. .fi . ,
..,;;.. . where the work will be v^-
norms of the Society concerning r u j n -u a
, , . /. , , V t lished as well as its reader-
puhlications should and can i.
presume that they are working
with adults who are responsible ^^^ expert should
and capable of mature decisions. S^^^ ^is opinion concern-
ing whether or not the work
^^"''~'^~"~"^""^^^"'^^^^^^^~ should be published; the ex-
pert might suggest certain emendations. In the latter case, the expert
should specify whether publication should depend on the incorpora-
tion of such emendations in the work (no. 340. 24). The opinion is given
to the superior who should not reveal the examiner's name unless the
examiner has so agreed to such release (no. 341-25). Finally, if for some
reason, such as the difficulty of the subject matter, the provincial thinks
consultation with the General is necessary, he should send the work and
the judgment of the expert(s) to him (no. 342. 26).
No. 343. 27 establishes specific norms for the publisher of the
work: the type of publication should correspond with the type of work;
contracts for publication cannot be made until permission to publish
has been obtained or the competent provincial has dispensed from this
requirement; the provincial approves contracts before they are signed.
Information about and copies of the works are sent to the General and
provincial following the norms found in Practica QuaedamP"^
If a Jesuit were to publish something or hold a press conference
without first obtaining permission from the competent authority, the
^^See footnote 46.
^"^See Part Three: Annual Documents and Other Information, Section 1:
Annual Documents, VIII. Publications, Practica Quaedam nos. 219-21, 58-59.
The Jesuit Ministry of Publishing ^ 25
superior who should have been asked "should discuss the matter with
him and make appropriate decisions" (no. 345. 29.1°). Finally if a Jesuit
were to publish something "contrary to our way of helping the neigh-
bor and serving the Church," the provincial first discusses the matter
with the individual, and then confers with his consultors and other ex-
perts, if necessary. The provincial should then take "effective means to
safeguard the spiritual good of others and the interests of the Church
and the Society." To achieve this end, the provincial might require a
clarification, a public retraction, or other fitting actions.
IV. Norms and Praxis
The law — ^both of the Society and of the Church as a whole — in-
tends to foster the proclamation of the good news of Jesus Christ
and consequently to encourage the various ministries through
which such proclamation is achieved. As we have seen through the
analysis of various documents, the apostolate of the Society (and that
of publication in particular) must have as its goal such characteristics
as "useful for the common good" and "apt to edify" (footnote 19); "the
good of the neighbor and the Church's mission in today's world" (p.
11); "the spiritual good of individuals and the progress of the Church"
(p. 15); and each Jesuit's "personal responsibility ... to keep constantly
in mind his apostolic ecclesial mission for the spiritual good of others
and his belonging to the body of the Society" (p. 15). This intentionality,
however described, must form the focus of every Jesuit engaged in any
of the myriad of works through which the Society fulfills its mission.
In such fulfillment of the Society's mission, law — and the Society —
presumes^^ adult human responsibility, discerning judgment, and aware-
ness of the broader context, including responsibility for consequences
that may or do arise from such individual activities and ministries.
The Code of Canon Law contains a list of obligations and rights (cc.
208-23) and, more specifically, obligations and rights of the lay Chris-
tian faithful (cc. 224-31). But, unlike civil societies, where the fulfill-
ment of obligations and the exercise of rights often place the individual
^^ Canon 1584 of the cic states: "A presumption is a probable conjecture
about an uncertain matter; a presumption of law is one which the law itself es-
tablishes." A presumption, however, can and must be overturned by evidence
to the contrary.
26 ^ Robert J. Kaslyn, S.J.
in opposition over and against the larger group, the Church provides a
specific context for such exercise and fulfillment: the obligation to main-
tain communion with one another (c. 209) and a recognition that the
common good of the Church as a whole must take priority over the in-
dividual exercise of rights and the fulfillment of obligations.
Thus for a Jesuit, the "common good" both of the Church and
of the Society of Jesus must exercise a strong influence on his ministry.
In the ideal situation, Jesuit superiors would find little need to compel
under the vow of obedience in as much as an individual Jesuit freely
presents himself for service in the Church and trusts his superiors with
the discernment skills necessary to make decisions concerning assign-
ments, ministry, residence, etc.
More particularly, superiors given the responsibility to ensure
compliance with the norms of the Society concerning publications
should and can presume that they are working with adults who are re-
sponsible and capable of mature decisions. For example, when a Jesuit
has completed the arduous process of obtaining a doctoral degree and
has been missioned by his superior (first to doctoral studies and then to
a specific ministry involving the exercise of his learning),^^ then his su-
perior may presume that the Jesuit knows the Society's law about pub-
lishing and should effectively implement that law in his publications.
A university teaching position requires publishing articles and
books (the "publish or perish syndrome" prevalent in academic circles)
in order to obtain tenure and to maintain one's position in the education-
al institution and field. The provincial has already made a decision con-
cerning the individual by approving him for doctoral studies and the in-
dividual has proven himself by successfully writing and defending his
dissertation. Provided nothing has arisen to cause the provincial concern,
the provincial trusts the individual Jesuit to exercise responsibly his ob-
ligation of publishing. This particularly pertains to the situation where
the individual teaches a discipline not connected with religious or moral
questions (see no. 334. 18). In the areas of religion and morality, there is no
requirement that the examiner be a member of the Society (though he or
she should be familiar with the Society's reasons and goal of publishing).
Thus, the individual Jesuit and his provincial may consider the editor of
a Catholic periodical — the one who decides whether or not to publish a
submitted article — to be a competent expert.
^ Ultimately, even if a Jesuit finds and secures such employment on his
own, his ability to do so arises because he has been missioned by his superiors.
The Jesuit Ministry of Publishing ^ 27
Clearly, Jesuits have manifested ability in a specific field by ob-
taining an advanced degree. For Jesuits who are missioned to other
apostolates, their expertise in a given field is manifested in a variety
of ways. For example, a gifted retreat and spiritual director demon-
strates his expertise in this ministry by offering his views and opinions
which in turn find acceptance among other experts in that field. In other
cases, Jesuits offer articles and
material for publication to Je- ^^^— ^^^^^— — ^-^— ^— ^
suit periodicals. In the usual Familiarity with these norms is
scenario, the Jesuit editor has necessary, not simply because they
been given the authority to al- are laws hut rather to gain an
low publication of such ma- understanding of the underlying
terials by being missioned to rationale and teleology for the
that position. ministry of publishing, to situate
It is most important ^^^^ ministry within the broader
that the provincial know his context of the Society of Jesus and
men and their competence for ^^^ Church, within the context
a specific ministry and their of service of neighbor
competence and balance in and of the Church's mission.
publications, in the broad- — .^^^^^^^^^^^^^^^^^^— ^^
est sense of the term. This,
from one perspective, highlights the importance of the manifestation
of conscience in the life of the Society and of its individual members.
Nonetheless, problems can and do arise; at times, due to the Jesuit's
lack of discernment but at other times not from any lack of responsibil-
ity, but due to particular circumstances of time and place. For example, a
Jesuit because of his expertise is invited to contribute an article on a par-
ticularly vexing subject and one that he knows may give rise to contro-
versy. It would be relatively easy first to dialogue with his provincial on
the matter; and if permission were given to publish, then the provincial
would be better prepared to deal with any effects that may arise.
In all such dealings charity is essential — ^both within the Society
and without. In other words, this exercise of charity includes the spe-
cific admonition not to cause offense — to others outside the Society but
also, just as importantly, to one's own brothers in the Society. The aim of
publishing is to promote learning, foster dialogue and understanding,
and, ultimately, no matter the specific subject, to proclaim the gospel of
Jesus Christ.
28 ^ Robert J. Kaslyn, SJ.
V. Concluding Remarks
The Norms proper to the Society of Jesus refer twice to one of the
general principles, namely, no. 320. 4, the four characteristics of
Jesuit publishing. The emphasis on these characteristics may
serve as a principle of interpretation for the norms themselves as well
as their application by superiors, examiners, and all menibers of the So-
ciety and thus deserves to be quoted in full:
1. The subject matter treated should be useful, according to the ap-
ostolic goal and mission proper to the Society.
2. The work to be published should be better than average in its cate-
gory and thus come up to the legitimate expectations of those for whom
it is intended.
3. The subject matter should agree with the doctrine of faith and
morals as proposed by the magisterium of the Church, with due regard
for legitimate freedom of research, when there is a question of writings
which by their nature or by reason of the journal in which they are to be
published are destined only for experts in the matter.
4. The writings should contain nothing that could justifiably give of-
fense to other persons, groups, nations, or institutions.
These characteristics demonstrate that the norms on publishing —
as with other norms in our proper law or in universal law — are at the
service of the Society and of the Church and her mission.^^ Their aim
is to facilitate the mission of the Society, and thus they are rooted in the
Society's fundamental texts as well as its way of proceeding and its his-
tory, including the various missions entrusted to her throughout her
history. And, to a certain extent, the norms reflect common sense, es-
pecially the fourth: publications must serve the greater good and not
merely the individual author or the author's particular agenda.^^
The Provincials of the United States have expressed their perspective:
^^The final canon of the CIC (c. 1752) provides a foundational principle:
"the salvation of souls . . . must always be the supreme law in the Church" [salus
animarum . . . in Ecclesia suprema semper lex esse debet].
^ In a similar way, the exercise of obligations and rights by the Christian
faithful is conditioned by the obligation to remain in communio with the whole
Church {cic, c. 209) and by the needs of the common good (C7C, c. 223). Rights
and obligations exist within the community of faith and are at its service.
The Jesuit Ministry of Publishing ^ 29
The Provincials recognize that one cannot legislate for every instance of
potential misuse. The Society must rely and call upon the goodwill and
good judgment of each Jesuit regarding the appropriateness of public
commentary. Therefore, the goal is to provide a framework for transpar-
ency, while not discouraging communication. [JCProtocol]
In other words, a proper balance needs to be maintained, entailing both
personal responsibility and a recognition of the responsibilities inherent
in communio.
In the practical dimension, familiarity w^ith these norms is neces-
sary, not simply because they are law^s but rather to gain an understand-
ing of the underlying rationale and teleology for the ministry of pub-
lishing, to situate this ministry within the broader context of the Society
of Jesus and the Church, within the context of service of neighbor and of
the Church's mission. Obtaining a positive assessment by an examiner
and securing permission to publish have purpose and value inasmuch
as they assist the individual Jesuit in fulfilling his ministry as a Jesuit.
As for the goal of the norms, I would return to Antonio de Al-
dama's quotation from the Constitutions, no. 154: they are intended ''to
help and dispose souls to gain their ultimate end from the hand of God
our creator and Lord.'' The practice of mere legalism — following the
law simply because it is the law — often does injustice to the underlying
purpose or intention of a particular norm. Jesuits involved in publish-
ing — understood in its broadest sense — are engaged primarily and fun-
damentally in a ministry and are at the service of Jesus Christ, as well as
the Society itself and the Church. These norms should therefore serve as
one means to make such ministry better and more fruitful. At times, a
Jesuit engaged in a specific ministry — publishing, teaching, chaplaincy,
administration — needs to be reminded of the broader perspective of the
Society's life and mission; the Jesuit author, more specifically, needs to
be made aware of other issues as well as of implications from a particu-
lar work he has produced. That broader perspective echoes throughout
the foundational documents of the Society including the "Principle and
Foundation." Constitutions, no. 3 expresses that perspective in the fol-
lowing way:
The end of this Society is to devote itself with God's grace not only to the
salvation and perfection of the members' own souls but also with that
same grace to labor strenuously in giving aid toward the salvation and
perfection of the souls of their neighbors.
Such service must characterize all ministries of the Society.
Appendix I
Select Passages from
The Manual for Juridical Practice of the Society of Jesus
Books and other writings and creative works intended
for publication in any way
Art, L Norms taken from the common law
308. Books of the Sacred Scriptures cannot be published unless they have been
approved either by the Apostolic See or by the conference of bishops; for their
vernacular translations to be published it is required that they likewise be ap-
proved by the same authority and also annotated with necessary and sufficient
explanations.^
309. It is for the Apostolic See to publish the liturgical books; it pertains to the
conference of bishops to publish translations of the liturgical books with the
prior review of the Holy See. For the reprinting in whole or in part of liturgi-
cal books as well as their vernacular translation, the Ordinary of the place in
which they are published must attest that they correspond with the approved
edition.
310. Prayer books for the public or private use of the faithful may not be pub-
lished without the permission of the local ordinary.
311. For their publication, catechisms and other writings dealing with catechet-
ical formation or their translations need the approval of the local Ordinary or of
the Conference of Bishops with the prior approval of the Apostolic See.
312. §1. Books which treat questions of sacred scripture, theology, canon
law, church history or which deal with religious or moral disciplines cannot be
employed as the textbooks on which instruction is based in elementary, middle
or higher schools unless they were published with the approval of the compe-
tent ecclesiastical authority or subsequently approved by it.
§2. It is recommended that books which deal with the matters men-
tioned in §1 be submitted to the judgment of the local ordinary; the same is true
for writings in which something is found to be of special concern to religion or
to good moral behavior.
IThis English translation is from Manual for Juridical Practice of the Society of Je-
sus (Rome: Curia of the Superior General of the Society of Jesus, 1997), 167-77. As Hans
Zweif eUiofer, Society of Jesus, then Secretary of the Society, explains in his introduction,
the Manual does not substitute for the Constitutions and Complementary Norms, but rath-
er forms a practical and complementary instrument to them [vi].
31
32 ^ Robert J. Caslyn, SJ.
§3. The approval or permission to publish some work applies to its
original text, but not to new editions or translations of it.
313. Books and other writings which treat of questions of religion or morals
cannot be exhibited, sold, or distributed in churches or oratories unless they
were published with the permission of the competent ecclesiastical authority
or they were subsequently approved by it.
314. §1. Without a just and reasonable cause religious are not to write
anything for newspapers, magazines or periodicals which are accustomed to
attack openly the Catholic religion or good morals; and they are to do so only
with the permission of the local Ordinary.
§2. It is the responsibility of the conference of bishops to establish
norms concerning the requirements for clerics and members of religious insti-
tutes to take part in radio or television programs which deal with questions
concerning Catholic teaching or morals.
315. §1. Unless otherwise established, the local ordinary whose permis-
sion or approval to publish books is to be sought according to canons 309-313
is the proper local ordinary of the author or the ordinary of the place in which
the books are published.
§2. Moreover, unless otherwise evident, the prescriptions concern-
ing books are to be applied to any writings whatsoever which are destined for
public distribution.
316. In order for members of religious institutes to publish writings dealing
with questions of religion or morals they also need the permission of their ma-
jor Superior in accord with the norm of their Constitutions.
Art II. Norms proper to the Society of Jesus
General Principles
317. 1. The ministry of communicating the results of one's own research in
the sacred sciences and in every branch of human culture, and of publishing
information for the benefit and development of the neighbor, is to be highly re-
garded in the Society and to be promoted by appropriate means, for the spiri-
tual good of individuals and the progress of the Church, as a preeminent way
of fulfilling the mission proper to the Society.
318. 2. The most important norm of the Society concerning the publishing
of books, articles and other works intended for wide circulation by audio-visu-
al means is to be found especially in the personal responsibility of each Jesuit
to keep constantly in mind his apostolic ecclesial mission for the spiritual good
of others and his belonging to the body of the Society. Thus whatever he writes
or sets forth can have repercussions on other members of the Society.
319. 3. All Jesuits who intend to offer a work for publication should be
faithful to the long and venerable tradition of the Society of serving the Church
by explaining, propagating, and defending the faith. They should be mind-
Jesuit Ministry of Publishing ^ 33
ful of their obligations of reverence and fidelity toward the magisterium of the
Church and in a special way to the Supreme Pontiff and all who share the pas-
toral office with him.
320. 4. Whatever Jesuits publish should have the following characteristics:
1°. The subject matter treated should be useful, according to the
apostolic goal and mission proper to the Society.
2°. The work to be published should be better than average in its
category and thus come up to the legitimate expectations of those for whom it
is intended.
3°. The subject matter should agree with the doctrine of faith and
morals as proposed by the magisterium of the Church, with due regard for le-
gitimate freedom of research, when there is a question of writings which by
their nature or by reason of the journal in which they are to be published are
destined only for experts in the matter.
4°. The writings should contain nothing that could justifiably
give offense to other persons, groups, nations or institutions.
Publications which require the permission of Superiors
321. 5. Jesuits need the written permission of Superiors to publish, whether
personally or through others, any writing intended for public distribution. The
same permission is needed to record words or images on disks, cassettes, film,
videotapes or any other device by which words or images are reproduced for
public distribution.
322. 6. Whether a similar permission is needed for the publication of trans-
lations made by Jesuits is left to the judgment of the competent Superior, even
if the original had already received the necessary permission. The same norm
applies to new editions of the same book, if changes have been introduced.
323. 6. No prior permission is necessary to duplicate writings prepared in
carrying out a mission given by Superiors and intended for private use (such as
class notes for students, bulletins for members of one's association, etc.) But a
copy of such writings should be given to the Superior of the community or the
Director of the work, according to the particular case, so that if necessary he can
provide.
324. 7. When there is a question of a work which according to the prescrip-
tions of the common law requires permission of the Holy See or the local Ordi-
nary, permission of the competent Superior is first to be obtained.
325. 9. 1°. In occasional appearances or interviews given to the communi-
cations media, provided they are not intended for future duplication (on cas-
settes, videotapes, etc.), the general principles given above in nn. 1-4 (317 -
320) are to be observed, as well as any norms the Conference of Bishops may
have set down, if questions concerning Christian doctrine and morals are dis-
cussed.
34 ^ Robert J. Caslyn, S.J.
2°. Permission of the Provincial is needed for a Jesuit to take on a
commitment of regularly collaborating with the communications media.
326. 10. When a Jesuit undertakes the task, with a view to future publica-
tion, of composing or translating a major work, he should in good time discuss
the matter with Superiors.
The competent authority for granting permission
327. 11. The General reserves to himself the faculty of granting permission
to edit commentaries on the Institute of the Society which, in the judgment of
the Provincial are considered to be major works.
328. 12. The Provincial is the competent authority to grant permission to
publish all other books, including collaboration in works composed by a num-
ber of authors, articles to be printed in non-Jesuit publications and works to be
reproduced by any other audio-visual means.
329. 13. Permission, which according to canon 831 §1 (here, n. 314 §1) is to
be requested from the local Ordinary, to write for newspapers, magazines, and
other periodicals which as a matter of policy openly attack the Catholic religion
or sound morals, is to be requested through the Provincial.
330. 14. With due regard for the prescription in n. 13 (327), the local Superior
is competent to grant permission to publish articles in newspapers. If, due to the
difficulty of the subject matter treated or for any other reason, the local Superior
is doubtful about granting permission, he should consult the Provincial.
331. 15. 1°. Jesuits who are Presidents of academic institutions or Directors
of communication media proper to the Society may receive from the Provincial
to whom the apostolic work is responsible delegated authority to give to Jesuits
the necessary permission to publish works in the media under their direction.
2°. These Presidents and Directors are responsible to ecclesiastical
authority and to Superiors of the Society in matters of faith and morals for
whatever they publish even if written by lay persons.
332. 16. The Provincial mentioned in nn. 12 and 13 (329 and 329) is the Pro-
vincial of the author. If the work is published in another Province, the consent
of the Provincial of that Province is also needed.
Prerequisites for permission to publish
333. 17. Superiors or their delegates (cf. n. 15) as mentioned in nn. 11-12
(328-329), before they grant permission to publish anything which treats of re-
ligious or moral or closely related questions, should seek the opinion of at least
one expert in the matter as an aid in f orn\ing their own judgment. They should
consult other experts as well, whenever the special difficulty of the subject mat-
ter requires it or when the opinion of the first expert did not favor publication.
334. 18. When there is a question of matters not particularly connected with
religious or moral questions, the Superior can either seek the opinion of an ex-
pert in the matter or can grant permission to publish the work without exami-
Jesuit Ministry of Publishing ^ 35
nation on the basis of the knowledge he has of the competence of the author.
He can also give him general permission to publish writings on a subject in
which the man has demonstrated his competence, provided they contain noth-
ing that come under n. 17 (323).
335. 19. When special circumstances recommend immediate publication of
an article in the newspapers, and there is not time to seek the opinion of ex-
perts, the local Superior with the help of his Consultors if necessary can quickly
examine the article and grant permission to publish it. In cases that are so ur-
gent that there is no time to consult the Superior, the article may be published
in the newspaper, provided always that the general norms in nn. 14 (317-320)
are observed.
336. 20. If the experts who examined a work with a view to publication
judge that it should not be published, the competent Superior cannot grant
permission to publish it. But if at least one of the appointed experts approves
the work, the Superior according to his own prudent judgment can grant per-
mission to publish it, with the stipulation that corrections be made which he
judges necessary. If the experts approve the work, the Superior still retains the
authority of either granting or denying permission to publish it.
337. 21. When the competent Superior for whatever reason denies permis-
sion to publish, he should inform the author of the reasons for the denial. The
author retains the right of appeal against the decision of the superior who de-
nied permission.
The function of the expert examiner
338. 22. An expert, entrusted with the task of examining a work, should be
conscious of his responsibility before the Church and the Society. He should
carry out his function carefully and wisely, keeping in mind the spiritual good
of others, the teaching of the Church and the way of proceeding proper to the
Society.
339. 23. The expert examiner, putting aside all deference to the person,
should form his judgment according to the criteria indicated [above] in n. 4
(320). He should be careful not to restrict unjustly personal freedom of research
or opinion in matters which can be freely disputed among Catholic authors. In
forming his judgment he should keep in mind the type of periodical where the
work will be published as well as the readers for whom it is intended.
340. 24. If he judges the work suitable for publication, let him state whether
he thinks any emendations should be made, and carefully note whether he con-
siders these changes so necessary that without them the work cannot be pub-
lished or whether they are simply suggestions for improving the work.
341. 25. The expert examiner [should] give his written judgment to the Su-
perior; the Superior should in no way reveal his name unless the examiner
himself has no objection.
36 ^ Robert J. Caslyn, SJ.
342. 26. If because of the difficulty of the subject matter or for any other rea-
son, the Provincial thinks the General should be consulted, he should send the
work to him with the judgments of the experts.
What is to be done after permission to publish has been given
343. 27. 1°. The work should be published in a type of publication which
best corresponds to its nature.
2°. No contract [should] be made with publishers or printers until
the requisite permission to publish the work has been obtained. The Provin-
cial, however, in special cases can dispense from this prescription.
3°. Contracts are to be approved by the Provincial before they are
signed.
344. 28. Information about works published and copies of them are to be
sent to the General and to the Provincial according to the norms of Practica
quaedam.
345. 29. 1°. If any Jesuit publishes anything or holds a press conference with-
out the required permission, the Superior who should have been asked for per-
mission should discuss the matter with him and make appropriate decisions.
2°. If any Jesuit publishes anything contrary to our way of helping the
neighbor and serving the Church, the Provincial should always discuss the mat-
ter with him first. Then, after conferring with his consultors and perhaps with
other experts, he should take effective means to safeguard the spiritual good of
others and the interests of the Church and the Society, such as requiring a clarifi-
cation or even, if necessary, a public retraction or other appropriate action.
CO
CO
o
00
CO
CO
Cvl
<<5^ 1 — 1
(Ni
V5^
CD
00 ^
LO ^
00
O)
xt^
U
^
LO
LO
LO
LO
CD "73
LO
lO
lO
CD
CD
6
CD
cj
CD
o c<3
CD
cJ
CD
CJ
CD
CJ
, — 1
I— 1
<.^\
c^
(M
CO
<^^
(N
(M
(N
V5^
<^?^
<^=%
00 .^
V5^
<^?^
<^?%
LO
00 op
CO 1
CD
CD
CD
^
(M
HH
00
00 c^
00
00
00
00
00^
00
O
6
<6
6
6
cJ
<S
6
1-H
1— H
;3
00
Oi
Gi
Oi
o
T— 1
<N
(N
(M
CS
o
o
o
o
1—1
T— 1
T— 1
rH
T— 1
§
CO
CO
CO
CO
CO
CO
CO
CO
CO
^
It
^
^
tt
^
^
4t
44:
1
>.
,
o
• 1— 1
si
a
^
CO (D
o
5h
03
P
•rH
bc
•rH
o ^
^
>
. .s
5h
'r^
P
^
n^ ^
CO
•rH
o
o
• 1— 1
CO
• 1— 1
OS
P
?H
03
^ S
•^ .2
5h
O
CJ
2h c
r1 .rH
O ^
+J CO
o
0)
ft
CO
2
Ph
O
"c3
O CO
O O
4j 4J
CO 03
03 CJ
•r-t IjH
O
r— 1
t4H
O
m
o
•rH
CO
•rH
Ph
O
CO
•rH
rP
t4-l
0)
5-1
o
6
•r-i
CD
local ordinary o
ior approval of A
1 — 1 ^
8 ft
CD
a
bo
CO ^
(D P
'j-i O
O
• •
O
1 1
o
CO
o
<
m
O
<
o
O
O O)
Q CD
^"2
o
OS
1— 1
Pi
CD
•rO
•^
the plac
lication
compete
fore or a
P
o
•rH
03
•rH 0)
P o
ft ^
>^
_o q
«^-H
C^ rP
>. ^
c^ CD
^
proval to
[ text, not
rP
p— 1
CC
>
O
Ph
13
>
O
blished 1
Apostoli
o
cd
p
•rH
CJ
rdinary o
Brmits pu
Approval b
ops, with p
proval
either b
P
a
B
o
CJ
^
^
^ >.
?H
o
CJ
ft >>
ft o3
<
<^
<
Ph rP
o
O ft
< .-^
p:^
<! P
^ ^ r^
cjo3 ;9
CO
3 S:^
p
Id S
^^^ ^
m
CD
CJ <D
o
OS
bJOlg
•S ^
^•M
o
>
p ^ p
rP
-^ o
O ^
'13
o
CO
P 72
•rH +J
.. cd
CZ3 1— 1
s ?^ s
;z5
o
•rH
r^
P
be ^ .«
■^
ft
^ S
P <^ ^
1 — 1 ^ CO _
CO
1— 1
p
^
If scripture, theo
history, religious
used as textbook;
or higher schools
CO
r^
<4-i
cd
o
O 03
u
o
be
4J
!^
H
ft
• 1— 1
m
O
O
CQ
r— H
OS
o
• 1— 1
be
• p— 1
o
CO
p
O
cd
1 — 1
CO
p
■il-H
O
CO
-+J
p
ft
CO
O
o
rP
Catechetical w
echisms and tr
CO
O
CO
CD P
O O
OB. O^
B ^
g P
^ CD
o' o
s»
o
(rl-
tr
CD
O
(D
CO
O
o
CTQ
CD
CD
P3
o f^
^^
CD
t3
»3
t^
(D
O-
5=
CD
>^
ert-
tr
CD
P
CO
!-'•
O
CD
05
?!
O
o
o
P
o
p
O
Q
Q
o
O
TO
O
TO 1:^
O ^
Q Q CO tr^ Go
;5-
TO
o
Co
«5 O
cr o
p o
> p.
TO
Co ?:;
CD
I— '•
CO
o
o
P
li
Co ^
g. CO
p
CTQ
O
►-3
O
CD
<
P
<^^
(-'•
O
P
P
Co
?;
Co
O
B
CD
O
P
o
CD
CD
CO
<r+
CO
ri-
p
tr
CD
CD
CD
ci-
O
O
i-S
HS
CD
p o
CO p
tr y
o ^
o
o
p
o
p
O
o
I-'-
CD
O
>
?!
O
?!
Q
cr
CD
I— '•
P
o
O
CD
CD
^^
P^
O
c^-
tr
CD
CO
O
O
M-
(D
?^ o
t*3
CD
CO
CD CD
to
<
p
c-l-
CD CO
03 •
The category "
ings destined f
life, to publish
gion or morals
CD
B
cr
CD
CO
o
03
O
o
o
C^
CD
Appearance
religious ins
o
CD
I— '•
hj.
O
p:
03
^ ■
O
H— '
o
^-3
CD^
CTQ
1— '•
O
B
p
aq
p
N
CD
03
CD
Hi
o
p-
o
p^
03
O
P
rK
03
o
Hi
p
t-"
books" includes any writ-
er public distribution
B
CD
h— '
O
o
CO
rl-
e+
CD
03
O
O
CfQ
^^
CD
1 — '
O
P
P^
B
o
p
t— '
03
clerics and
utes on rad
I-'.
c
CD
03
O
PL-
B
o
l-i
p
o
CD
t— '
'<!
P
r+-
o
1— '
p-
CTQ
CD
o
CD
•-^
crq
CD
o
03
CD
O
^-i
CD
P-
members of
io and televi-
ack the Cath-
s; By membei
O
P-
O
P
h— '
O)
P
P-
03
>
o
ri-
O
O
CD
(— '
CD
B
03
03
o
O
o
CD
<
o
Hi
CTQ
CD
CD
1 — '
I— 1.
03
CD
O
^^
P-
P
O
o
3
CD
c-t-
CD
B
Norms esta
the U.S., se
P
P-
CD
P
CB
O
CD
Hi
B
(— '•
03
03
M-
O
o
^
o
O
O
P
cd"
CD
O
CD cr
P
cr
cr
P3
l-H
(7+
CD
CD
03
^ ^
CD
.
M»
CD
O
t^
cr
1 — '
o
fa
<n-
O
t3
CO
o
o
O
P^
1— !•
03
03
CD
cd"
03
1— '•
p
m
ST ^
^ CD
O
P
03
o
o
p^
o
t3
O
o
CO
t3
h— '
<!
O
3
P
i
O
o
O
CD
P-
CD
03
ri-
p
p
ij^ conf.
Lsccb.org,
CD
CD
X
03
cn
o
p-
p
Hi
CO
1
CD
CD
tr
g ?
m
o
CD
CD
CD
o
^
»
o
^^
o
o
o
p-
1— < •
e-l-
CD
ftt
!3-
CO
P
cr
I— '•
03
o
1-3
1— '•
I—"
O
O
P
1—'
'
ishops [Fo
►rms/831-2
Hi
o
p-
CD
P-
P
p
o
CD
*-i
^
CTQ
03
rt-
4t
^
:«:
^
4t
§
CO
00
CO
CO
CO
Oi
t— '
1— '
I—*
H-i
P
<^7>
Gi
c;t
fji-
t4^
13
K)
to
O
o
o
o
o
<l
00
bo
bo
bo
to
CO
to
CO
CO
o
Ins
4i-
to
4^
1— '
H-i
<^^
VJ?^
VS^
V2?>
to
H-^
1— '
H-i
ri
o
O
O
Oi
bi
bi
Oi
cn
<Ji
0^
O^
►f^
to
to
to
to
O
O
CO
Past Issues of Studies in the Spirituality of Jesuits
Available for Sale
(For prices, see inside back cover.)
1/1 Sheets, Profile of the Contemporary Jesuit (Sept. 1969)
1/2 Ganss, Authentic Spiritual Exercises: History and Terminology (Nov. 1969)
2/1 Burke, Institution and Person (Feb. 1970)
2/2 Futrell, Ignatian Discernment (Apr. 1970)
2/3 Lonergan, Response of the Jesuit as Priest and Apostle (Sept. 1970)
3/1 Wright, Grace of Our Founder and the Grace of Our Vocation (Feb. 1971)
3/2 OTlaherty, Some Reflections on Jesuit Commitment (Apr. 1971)
3/4 Toner, A Method for Communal Discernment of God's Will (Sept. 1971)
3/5 Sheets, Toward a Theology of the Religious Life (Nov. 1971)
4/2 Two Discussions: I. Spiritual Direction, 11. Leadership and Authority (Mar. 1972)
4/3 Orsy, Some Questions about the Purpose and Scope of the General Congregation
Qune 1972)
4/4 Ganss, Wright, O'Malley, O'Donovan, Dulles, On Continuity and Change: A
Symposium (Oct. 1972)
5/1-2 O'Flaherty, Renewal: Call and Response Qan.-Mar. 1973)
5/3 Arrupe, McNaspy, The Place of Art in Jesuit Life (Apr. 1973)
5/4 Haughey, The Pentecostal Thing and Jesuits (June 1973)
5/5 Orsy, Toward a Theological Evaluation of Communal Discernment (Oct. 1973)
6/3 Knight, Joy and Judgment in Religious Obedience (Apr. 1974)
7/1 Wright, Ganss, Orsy, On Thinking with the Church Today Qan. 1975)
7/2 Ganss, Christian Life Communities from the Sodalities (Mar. 1975)
7/3 Connolly, Contemporary Spiritual Direction: Scope and Principles (June 1975)
7/5 Buckley, The Confirmation of a Promise; Padberg, Continuity and Change in Gen-
eral Congregation XXXII (Nov 1975)
8/1 O'Neill, Acatamiento: Ignatian Reverence (Jan. 1976)
Si I-?) De la Costa, Sheridan, and others. On Becoming Poor: A Symposium on Evan-
gelical Poverty (Mar.-May 1976)
8/4 Faricy, Jesuit Community: Community of Prayer (Oct. 1976)
9/1-2 Becker, Changes in U.S. Jesuit Membership, 1958-75; Others, Reactions and Ex-
planations (Jan.-Mar. 1977)
9/4 Connolly, Land, Jesuit Spiritualities and the Struggle for Social Justice (Sept.
1977).
9/5 Gill, A Jesuit's Account of Conscience (Nov. 1977)
10/1 Kaxnmer, "Burn-Out" —Dilemma for the Jesuit Social Activist Qan. 1978)
10/4 Harvanek, Status of Obedience in the Society of Jesus; Others, Reactions to Con-
nolly-Land (Sept. 1978)
11/1 Clancy, Feeling Bad about Feeling Good (Jan. 1979)
11/2 Maruca, Our Personal Witness as Power to Evangelize Culture (Mar. 1979)
11/3 Klein, American Jesuits and the Liturgy (May 1979)
11/5 Con well. The Kamikaze Factor: Choosing Jesuit Ministries (Nov. 1979)
12/2 Henriot, Appleyard, Klein, Living Together in Mission: A Symposium on Small
Apostolic Communities (Mar. 1980)
12/3 Con well. Living and Dying in the Society of Jesus (May 1980)
13/1 Peter, Alcoholism in Jesuit Life (Jan. 1981)
13/3 Ganss, Towards Understanding the Jesuit Brothers' Vocation (May 1981)
13/4 Reites, St. Ignatius of Loyola and the Jews (Sept. 1981)
14/1 O'Malley, The Jesuits, St. Ignatius, and the Counter Reformation Qan. 1982)
14/2 Dulles, St. Ignatius and Jesuit Theological Tradition (Mar. 1982)
14/4 Gray, An Experience in Ignatian Government (Sept. 1982)
14/5 Ivem, The Future of Faith and Justice: Review of Decree Four (Nov. 1982)
15/1 O'Malley, The Fourth Vow in Its Ignatian Context (Jan. 1983)
15/2 Sullivan and Faricy, On Making the Spiritual Exercises for Renewal of Jesuit
Charisms (Mar. 1983)
15/3-4 Padberg, The Society True to Itself: A Brief History of the 32nd General Congrega-
tion of the Society of Jesus (May-Sept. 1983)
15/5-16/1 Tetlow, Jesuits' Mission in Higher Education (Nov. 1983-Jan. 1984)
16/2 O'Malley, To Travel to Any Part of the World: Jeronimo Nadal and the Jesuit Voca-
tion (Mar. 1984)
16/3 O'Hanlon, Integration of Christian Practices: A Western Christian Looks East
(May 1984)
16/4 Carlson, "A Faith Lived Out of Doors": Ongoing Formation (Sept. 1984)
17/1 Spohn, St. Paul on Apostolic Celibacy and the Body of Christ (Jan. 1985)
17/2 Daley, "In Ten Thousand Places": Christian Universality and the Jesuit Mission
(Mar. 1985)
17/3 Tetlow, Dialogue on the Sexual Maturing of Celibates (May 1985)
17/4 Spohn, Coleman, Clarke, Henriot, Jesuits and Peacemaking (Sept. 1985)
17/5 Kinerk, Wlien Jesuits Pray: A Perspective on the Prayer of Apostolic Persons (Nov.
1985)
18/1 Gelpi, The Converting Jesuit (Jan. 1986).
18/2 Beirne, Compass and Catalyst: The Ministry of Administration (Mar. 1986)
18/3 McCormick, Bishops as Teachers and Jesuits as Listeners (May 1986)
18/5 Tetlow, The Transformation of Jesuit Poverty (Nov. 1986).
19/1 Staudenmaier, United States Technology and Adult Commitment (Jan. 1987)
19/2 Appleyard, Languages We Use: Talking about Religious Experience (Mar. 1987)
19/5 Endean, Who Do You Say Ignatius Is? Jesuit Fundamentalism and Beyond (Nov.
1987)
20/1 Brackley, Downward Mobility: Social Implications of St. Ignatius's Two Standards
Can. 1988)
20 / 2 Padberg, How We Live Where We Live (Mar. 1988)
20/3 Hayes, Padberg, Staudenmaier, Symbols, Devotions, and Jesuits (May 1988)
20/4 McGovern, Jesuit Education and Jesuit Spirituality (Sept. 1988)
20/5 Barry, Jesuit Formation Today: An Invitation to Dialogue and Involvement (Nov.
1988)
21/1 Wilson, Where Do We Belong? United States Jesuits and Their Memberships (Jan.
1989)
21/2 Demoustier, Calvez, et al.. The Disturbing Subject: The Option for the Poor
(Mar. 1989)
21/3 Soukup, Jesuit Response to the Communication Revolution (May 1989)
22/1 Carroll, The Spiritual Exercises in Everyday Life (Jan. 1990)
22/2 Bracken, Jesuit Spirituality from a Process Prospective (March 1990)
22/3 Shepherd, Fire for a Weekend: An Experience of the Exercises (May 1990)
22/4 O'SuUivan, Trust Your Feelings, but Use Your Head (Sept. 1990)
22/5 Coleman, A Company of Critics: Jesuits and the Intellectual Life (Nov. 1990)
23/1 Houdek, The Road Too Often Traveled (Jan. 1991)
23/3 Begheyn and Bogart, A Bibliography on St. Ignatius's Spiritual Exercises (May
1991)
23/4 Shelton, Reflections on the Mental Health of Jesuits (Sept. 1991)
23/5 Toolan, "Nature Is a Heraclitean Fire" (Nov. 1991)
24/1 Houdek, Jesuit Prayer and Jesuit Ministry: Context and Possibilities (Jan. 1992)
24/2 Smolich, Testing the Water: Jesuits Accompanying the Poor (March 1992)
24/3 Hassel, Jesus Christ Changing Yesterday, Today, and Forever (May 1992)
24/4 Shelton, Toward Healthy Jesuit Community Living (Sept. 1992)
24/5 Cook, Jesus' Parables and the Faith That Does Justice (Nov. 1992)
25/3 Padberg, Ignatius, the Popes, and Realistic Reverence (May 1993)
25/4 Stahel, Toward General Congregation 34 (Sept. 1993)
25/5 Baldovin, Christian Liturgy: An Annotated Bibliography (Nov. 1993)
26/2 Murphy, The Many Ways of Justice (March 1994)
26/3 Staudenmaier, To Fall in Love with the World (May 1994)
26 / 5 Landy, Myths That Shape Us (Nov 1994)
27/1 Daley, "To Be More like Christ" (Jan. 1995)
27/2 Schmidt, Portraits and Landscapes (March 1995)
27/3 Stockhausen, I'd Love to, but I Don't Have the Time (May 1995)
27/4 Anderson, Jesuits in Jail, Ignatius to the Present (Sept. 1995)
27/5 Shelton, Friendship in Jesuit Life (Nov. 1995)
28/1 Begheyn, Bibliography on the History of the Jesuits (Jan. 1996)
28/3 Qooney, In Ten Thousand Places, in Every Blade of Grass (May 1996)
28/4 Starkloff, "As Different As Night and Day" (Sept. 1996)
28/5 Beckett, Listening to Our History (Nov. 1996)
29/1 Hamm, Preaching Biblical Justice (Jan. 1997)
29/2 Padberg, The Three Forgotten Founders (March 1997)
29/3 Byrne, Jesuits and Parish Ministry (May 1997)
29/4 Keenan, Are Inf ormationes Ethical? (Sept. 1997)
29 / 5 Ferlita, The Road to Bethlehem - Is It Level or Winding ? (Nov 1997)
30/1 Shore, The "Vita Christi" ofLudolph of Saxony and Its Influence on the "Spiritual
Exercises of Ignatius of Loyola" (Jan. 1998)
30/2 Starkloff, "I'm No Theologian, but . . . (or So . . .)?" (March 1998)
30/3 Torrens, The Word That Clamors (May 1998)
30/4 Petrik, "Being Sent" (Sept. 1998)
30/5 Jackson, "One and the Same Vocation" (Nov. 1998)
31/1 Clifford, Scripture and the Exercises (Jan. 1999)
31/2 Toohig, Physics Research, a Search for God (March 1999)
31/3 Fagin, Fidelity in the Church — Then and Now (May 1999)
31/4 Schineller, Pilgrim Journey of Ignatius (Sept. 1999)
31/5 Fullam, Juana, S.J.: Status of Women in the Society (Nov. 1999)
32/1 Langan, The Good of Obedience in a Culture of Autonomy Qan. 2000)
32/2 Blake, Listen with Your Eyes (March 2000)
32/3 Shelton, When a Jesuit Counsels Others (May 2000)
32/4 Barry, Past, Present, and Future (Sept. 2000)
32/5 Starkloff, Pilgrimage Re-envisioned (Nov. 2000)
33/1 Kolvenbach et al.. Faith, Justice, and American Jesuit Higher Education Qan.
2001)
33/2 Keenan, Unexpected Consequences: Persons's Christian Directory (March 2001)
33/3 Arrupe, Trinitarian Inspiration of the Ignatian Charism (May 2001)
33/4 Veale, Saint Ignatius Asks, "Are You Sure You Know Who I Am?" (Sept. 2001)
33/5 Barry and Keenan, How Multicultural Are We? (Nov. 2001)
34/1 Blake, "City of the Living God" (Jan. 2002)
34/2 Clooney, A Charism for Dialog (March 2002)
34/3 Rehg, Christian Mindfulness (May 2002)
34/4 Brackley, Expanding the Shrunken Soul (Sept. 2002)
34/5 Bireley, The Jesuits and Politics in Time of War (Nov. 2002)
35/1 Barry, Jesuit Spirituality for the Whole of Life (Jan. 2003)
35/2 Madden /Janssens, The Training of Ours in the Sacred Liturgy (March 2003)
35/4 Modras, A Jesuit in the Crucible (Sept. 2003)
35/5 Lucas, Virtual Vessels, Mystical Signs (Nov. 2003)
36/1 Rausch, Christian Life Communities for Jesuit University Students? (Spring
2004)
36/2 Bernauer, The Holocaust and the Search for Forgiveness (Summer 2004)
36/3 Nantais, "Whatever! " Is Not Ignatian Indifference (Fall 2004)
36/4 Lukacs, The Incarnational Dynamic of the Constitutions (Winter 2004)
37/1 Smolarski, Jesuits on the Moon (Spring 2005)
37/2 McDonough, Clenched Fist or Open Hands? (Summer 2005)
37/3 Torrens, Tuskegee Years (Fall 2005)
37/4 O'Brien, Consolation in Action (Winter 2005)
38/1 Schineller, In Their Own Words (Spring 2006)
38/2 Jackson, "Something that happened to me at Manresa" (Summer 2006)
38/3 Reiser, Locating the Grace of the Fourth Week (Fall 2006)
38/4 O'Malley, Five Missions of the Jesuit Charism (Winter 2006)
39/1 McKevitt, Italian Jesuits in Maryland (Spring 2007)
39/2 Kelly, Loved into Freedom and Service (Summer 2007
39/3 Kennedy, Music and the Jesuit Mission (Autumn 2007)
39/4 Creed, Jesuits and the Homeless (Winter 2007)
40/1 Giard, The Jesuit College (Spring 2008)
40/2 Au, Ignatian Service (Summer 2008)
40/3 Kaslyn, Jesuit Ministry of Publishing (Autumn 2008)
SUBSCRIPTION INFORMATION, EFFECTIVE MARCH 2001
> U.S. JESUITS:
An annual subscription is provided by the ten United States provinces
for U.S. Jesuits living in the United States and U.S. Jesuits who are still
members of a U.S. province but living outside the United States.
> ALL OTHER SUBSCRIPTIONS:
Subscriptions to STUDIES:
U.S.: one-year, $18; two years, $35
Canada and Mexico: one year, $26; two years, $50
All other destinations: one year, $29; two years, $55
▲ Gift Certificates Available ▲
*** All payments must be in U.S. funds. ***
> CHANGE-OF-ADDRESS INFORMATION:
^ Jesuit subscribers: Your province office should send us your change of
address; you need not do so.
w> Non-Jesuit subscribers: Subscriptions and change of address in-
formation should be sent to the business office address given below.
Please include former address label if possible.
> EDITORIAL OFFICE
Seminar on Jesuit Spirituality
Faber House
102 College Road
Chestnut Hill, MA 02467-3841
Tel: 617-552-0860
Fax: 617-552-0925
E-mail: fleminpb@bc.edu
> BUSINESS OFFICE
Studies in the Spirituality of Jesuits
3601 Lindell Boulevard
St. Louis, MO 63108
Tel: 314-633-4622
Fax: 314-633-4623
E-mail: ijs@jesuitsources.com
> SINGLE ISSUES (Current or Past):
The price for single copies of current or past issues is $3.00, plus
postage and handling charges. Double issues (for example, 5/1-2, 8/2-3, 9/1-2,
etc.) are $6.00 each, plus postage and handling.
The Institute of Jesuit Sources
The Seminar on Jesuit Spirituality
3601 Lindell Boulevard
St. Louis, MO 63108-3393
Non Profit Org.
US Postage
PAID
Kansas City MO
Permit 6654
***************************5_]])iGix 02467
Boston College Library
Thomas O'Neill Serials
Boston College
Chestnut HilfMA 02467
liiiiililiiiililliiiiiiiiiii
BOSTON COLLEGE
3 9031 031 93846 7
DOES NOT CSRCULATI
TVNews
OpenLibrary